THE True Loyalist: Wherein is Discovered, First, The falsehood and deceit of the Solemn League and Covenant. Secondly, That there is no Salvation out of Christ. Thirdly, That the Pope is the Antichrist, the Man of Sin, or the Son of Perdition. Cum multis aliis, etc.  
By a True Loyalist.  1 Pet. 2.17. 
Fear God, and Honour the King.  1 Sam. 8.8. & 12.18. 
Quisquis Deum timet, etiam Regibus honorem habebit.  Calvin. 
LONDON, Printed for the Author, and are to be Sold by John Crump at the Three Bibles, at the Little North-door in St. Paul's Churchyard. MDCLXXXIII.   

THE True Loyalist.  PROV. XXIV. 21. 
My Son fear thou the Lord, and the King: And meddle not with 
* Heb. Changers.  them that are given to change.  
KING Solomon, the Wise, having by woeful experience seen much folly and vanity in all the passages of this life, even in humane wisdom itself 
a Eccles. 1. ; is thought most fit by the Holy Ghost to become our Master of defence, and instructor therein; to arm us against all their assaults, with many wise Counsels, and wholesome instructions, in three Books, gradually: This his Proverbs, his Ecclesiastes, and his Canticles; answerable to the three remarkable Periods of man's Age; his Youth, his Manhood, and his Old age. 1. In his Proverbs, or wise say, he hath given us many bitter pills, to purge out our amorous and youthful lusts; and many love-potions too, to allure us unto good works, by that Beauty and Lustre that is in virtue, and from the reward of well-doing: That our new Vessels being seasoned with Wisdom when we are Ephebi and Young, may not taste of the cask of folly when we are old 
b Prov. 22.6. . 2. In his Ecclesiastes, or book of the Preacher, he hath discovered the perilous and painted Beauty of the world, the deceitfulness and sophistry of Riches and Honour, and all things therein, together with the brevity, uncertainty, and evil of a man's days; that when we are adulti, more mature, and confirmed in years, we may be moved thereby to despise and repudiate the one, for its deformity and insufficiency; and get the more solidity, by a serious reflection upon the vanity of the other. 3. In his Canticles, Epithalamium, or mystical Lovesong betwixt Christ and the Church, from the consideration of natural and earthly things, he ascends to the speculation and contemplation of things Supernatural and Divine: That when we are Old, Aged, and well stricken in years, we may not grow the more earthly, the more we grow to the earth; but have our minds there in a special manner, possessed with Metaphysical and Heavenly meditations, and fixed upon God and Christ, where the Soul (like Noah's Dove) can only find rest and tranquillity. For as St. 
* Bernard in Canticis.  Bernard hath taught us, in primo, pellitur superfluus amor Sui: in secundo, vanus amor mundi: in tertio, praescribitur castus amor Dei. The Proverbs dissuade us from Philautia, the foolish and superfluous love of ourselves: The Ecclesiastes dissuades the vain & worthless love of the Vicious World: The Canticles persuade the pure, chaste and perfect love of God.  
So that these Books of Solomon being adapted to the three grand periods of man's age, none may think themselves unconcerned, and plead want of direction: But all even from the days of their youth may remember their Creator 
c Eccles. 12.1. , and as they grow in years grow in grace, always ascending up higher and higher upon jacob's Ladder, 
2 Pet. 1.  from one virtue to another, till they come to glory.  
And accordingly, the Wise man hath directed this Proverb to all both young and old; to instruct the one, and remind the other of their duty of subjection and obedience to the Lord, 
Analogia numeri, the singular number for the Plural, by a Synecdoche membri.  and the King, under a sweet compellation, but indefinite title, fili mi, my Son; whereby are meant all the Sons and Daughters of Adam, without discrimination.  
And, Secondly, as this Proverb is universal in its direction: so it containeth a duty no less necessary to be performed by all. For it is observable, that our Master useth this familiar and insinuating title, fili mi, my Son, only here, and two and twenty times besides in all his Proverbs; to show that though his other Proverbs which only suppose this title, are in their proper Spheres very excellent for Wisdom and instruction: yet those Proverbs that are enforced immediately with this winning and alluring compellation, fili mi, My Son, are of nearer concern, and more important Lessons for us to learn in his School of Wisdom, or Righteousness. And I may add too, that this Proverb, which we are now upon, doth seem (in regard of its great comprehensiveness) to have an eminency above them all; as including in it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ecclesiastes 12.13.  by way of excellency) the whole Duty of Man, all the ingredients of a Christian, to constitute the Essence or Being of a true Loyalist.  
This will most clearly appear in the opening of its parts, which are these two, in general.  

1. A Precept; My Son fear thou the Lord and the King.  
2. A Caution; and meddle not with them that are given to change.   
1. For the Precept; My Son, fear thou the Lord and the King. And therein two things are very worthy our consideration.  

1. A Conjunction of the Lord and the King.  
2. An Injunction of fear to them both. In the handling of which, order requires me that I first speak of the Conjunction of the Lord and the King.   
And they are very fitly and wisely joined together, in three things.  
1. In regard of their Headship and Sovereignty; for Deus magnus & immortalis est Rex, & Rex parvus & mortalis est Deus. God is a great and immortal King, and a King is a little and mortal God 
d Ps. 82.6. . Monarchy is Gods own Government, he hath his Throne in the Heavens; and his Kingdom ruleth over all the Kingdoms of the World 
e Ps. 103.19. Isa. 66.1. ; where he hath ordained terrene Monarches for his Deputies, and Viceroys, to rule his Church externally, in his stead; as he himself rules it internally by his Holy Spirit. And from hence he is emphatically styled the King of kings, and Lord of lords 
f 1 Tim. 6.15. : And Kings nursing Fathers, and Queens nursing Mothers to his Church 
g Isa. 49.23. .  
2. In regard of the Prerogatives, which are annexed to their Headship and Sovereignty. The first whereof is Power and Authority; God in proportion to his Grandeur and Headship over all the World, hath absolute and Independent power in himself. In which respect he is here called by his proper name Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Original, the name of his Essence, and Majesty; deduced ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fuit, as being a Being before, and the Original of all Being's: The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ero qui ero, I will that I will; or as in the English, I am that I am 
h Exod. 3.14. , to show the Sovereignty of his authority, and the incontroulableness of his will and power: So in like manner hath he given to earthly Monarch's power too 
i Rom. 13.1. John 19.11.  over his Church or people, in their particular Dominions, in proportion to their Vicegerency under him, as their Master and Lord paramount. The Lord is absolute both in power and supremacy, he is higher than the highest 
k Ecclesiastes 5.8. Ps. 89.27. , and who shall say unto him, What dost thou 
l Job 9.12. Isa. 45.9. Dan. 4.35. ? and the King is next him, he hath no superior but the 
* The very Heathens, by the light of nature, did acknowledge this Doctrine, Marcus Aurelius says in Dion Cassius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Imperial Authority, God only may be Judge: In excerptis Dionis Cassii. & vid. Herodotum l. 3. etc.  Lord himself, to whom he is bound to give an account; he doth whatsoever pleaseth him. Where the word of a King is, there is power: and who (but God) may say unto him, What dost thou 
* Ecclesiastes 8.3, 4. ? And therefore King David said unto God, Against thee, thee only have I sinned. Ps. 51.4.  
3. As the Lord and the King are very fitly and wisely joined together, in regard of their headship & prerogatives, Supremacy and power, etc. so also in regard of their Election to their Kingship. The Lord to demonstrate his absolute Power and Supremacy, will be the Author both of his own Election, and his Vicegerents too. 1. Of his own he Elected himself King over 
n 1 Sam. 12.12.  Israel. The Israelites were God's own chosen inheritance 
o Deut. 9.26. Ps. 105.43. , and therefore he chose to be their King, to govern all their affairs, both in Church and State in a special manner. 'Tis true, he had even then his Viceroys under him; but they did not rule like the Kings of other Nations; the Lord himself did by them rule his peculiar people, after a peculiar manner, as their King; till the days of Samuel; where all the Elders of Israel gathered themselves together, and by a wilful, saucy, Traitorous, Rebellious, Disloyal, ungrateful and obstinate demand of a King, to judge them like all the Nations 
p 1 Sam. 8.5, 19 , rejected him from ruling over them 
q 1 Sam. 10.19. . For though in that wicked Act they cast off Samuel also 
r 1 Sam. 8.8. , as being their Judge, and the Lords Prophet and Viceroy; yet it was the Lord indeed, that therein was chief rejected, as being their only King and Sovereign, as well as the Lord their God: As Samuel told them before, to stop them (if he could) from being obstinate in desiring a change; and the Lord himself confirms it, when he said to Samuel, they have not rejected thee, but they have rejected me that I should not reign over them 
f 1 Sam. 8.7. . For which cause, that they might perceive and see that their wickedness was great, which they had done in the sight of the Lord, in ask them a King; Samuel called unto the Lord, and the Lord sent such terrible thunder and rain upon their Harvest, that they were afraid it would have destroyed even them themselves. And therefore all the people said unto Samuel, Pray for thy Servants unto the Lord thy God, that we die not: for we have added unto all our sins, this evil, to ask us a King 
t 1 Sam. 12.17, 18, 19 . This you see (without repentance) is the love God hath for them who fear not him, nor his Viceroy 
u 1 Sam. 12.18. , but desire a Change.  
Yet since their mind was still for Monarchy, (which all the Nations about them had chosen by the light of nature) the Lord granted them a King according to their Petition 
w 1 Sam. 8.7. , but only he would not grant them the liberty of Electing him themselves; 
The people cannot remove Kings, and set up Kings, without usurping the Lords Prerogative. Dan. 2.21.  for that is a Prerogative so annexed to his Headship, that he could not possibly do it without entrenching upon his own Royalty, and Supremacy, as he is King of Kings. We should think it very unreasonable if any should desire (without our appointment) to have the choice of him that is to be our servant; how much more than is it unreasonable for any to desire to have the choice of him that is to be God's Deputy and Viceroy? Whenas the distance between God and man is so great that it is beyond Comparison. Therefore the Lord would not suffer his King to be the people's Elect, but as at first he was the Author of his own Election: so now, 2. He would be the Author of his Vicegerents too: For though it be said, Behold the King whom ye have chosen 
x 1 Sam. 12.13. . Yet that choice was only in regard of their wills to have a King, and the Election of him, if they could; and therefore it is added in the same Verse, and whom ye have desired: For behold, the Lord himself chose him 
y 1 Sam. 10.24. , and appointed Samuel to anoint Saul for their King 
z 1 Sam. 10.1. & 12.1, 13. . But though the Lord chose them a King, yet he was such a King as might be a Curse to them, for their desiring a Change; as is expressed in the manner of his Reigning over them 
a 1 Sam. 8.11. etc. . And indeed though they might foolishly imagine, that if they had had a King of their own Election, (as they also wickedly desired) he might be the more pliable to their humours, it belonging to them, with as much right to remove him when they pleased; yet since they went so unadvisedly to work in ask a King (under the pretext of samuel's old age, and the male administration of his Sons 
b 1 Sam. 8.5. ) without desiring God's choice and consent, they could not expect (if they had believed God) that their King should prove any better than a Tyrant 
c 1 Sam. 8.18. , for God foretold them by his servant Moses, thus, When thou art come into the Land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a King over me, like as all the nations that are about me: Thou shalt in any wise set him King over thee whom the Lord thy God shall choose: (that is, in the sense of the Targum of Ben. Vzziel, Ye shall seek instruction of the Lord, and after that ye shall set a King over you.) One from among thy Brethren, shalt thou set King over thee: Thou mayest not set a stranger over thee, which is not thy Brother, Deut. 17.14, 15.  
But to this precept (you see) they had no regard; they would not take God's choice and advice, nor stay his time and pleasure, till David had changed his Sheephook into a Sceptre; who being a man after Gods own heart 
d 1 Sam. 13.14. , was the fittest to succeed him in the Government 
e 1 Sam. 16.7. , but they most arrogantly and presumptuously assumed unto themselves a Power of Electing whom and when they pleased: Because they were the Elders of Israel, and particulary of that chief Council of them, called the Sanhedrim, (instituted by God at the request of Moses for his assistance) they thought they might do any thing: For which cause, the Lord again complains of them in the Prophet Hosea, mentioning their Crime in the Plural Number, for the clearer example to all Nations under the Sun: They have set up Kings, but not by me; (or according to the Arabic Version, they have Reigned from themselves, and not from me.) They have made Princes, but I knew it not, Hosea 8.4. that is, contrary to my Will, allowance, and approbation.  
Thus (you see) that it is absolutely unlawful for any, either Elders, Sanhedrim or Parliament men, upon any pretence whatsoever, either to choose, or be chosen a King without God's leave, counsel and advice, as he hath appointed, and directed in his word: How much more than is it unlawful to set up any other form of government besides Monarchy, Gods own, both by Order, Precept and Example? Yet many (in this latter age of the World, now iniquity doth abound, and get the upper hand 
f Mat. 24.12. ) have presumed to do it. I need not trouble you with an instance of this, out of any History, for its illustration; you know we have had a more eminent example of it already in Cromwell, that Arch-Traitor, and Usurper; and those fanatics and Changers, that set up the Idol, and worshipped it, than all the Histories in the world can afford besides, being put all together.  
But if the Ruler be not Tyrannus titulo, a mere Usurper like him, and illegally chosen; but one that having a just Right and Title to the Crown, entereth into his Throne by the right door, and climbeth up not some other way; the same is no Thief, nor Robber 
g Joh. 10.1, 2. , but may be said to be as directly from God, as Monarchy is itself; though he be otherwise never so much Tyrannus exercitio, as grand a Tyrant in practice as King Saul, or as much a Heathen as King Cyrus 
h Isa. 45.1. : 'Tis by God that King's Reign, as well as by him that Prince's decree Justice. Proverbs 8.15.  
There are no judgements, nor evil of punishments in any Nation or City under the Sun, but the Lord hath a hand in them all 
i Amos 3.6. 2 King. 33. . Therefore to bring about those ends without putting himself to the expense of a Miracle, he not only (sometimes) takes away Religious Princes, and in their room permits Usurpers; but also anoints bad Vicegerents under him, as well as good: As is evident, by the examples of Saul, Nabuchadnezzar, Jehu, and others 
k Jer. 25.9. 2 King. 10.30. , whom (though as such) when they have once accomplished the ends for which they were ordained, he either takes away in his Wrath, as at first he gave them in his Anger 
l Hos. 13.11. , or else reserves them for a greater judgement to come; yet as they are his Vicegerents, appointed to execute his Wrath and pleasure upon Offenders, he hath invested them, both with a Sovereign Title to rule, and a Sovereign Power to maintain it. Headship and Prerogatives are so firmly united together in the Lord, and the King, that the one cannot possibly subsist without the other.  
1. From hence we may see the great absurdity of Cromwell the Usurper, (that Notorious Changer, Cursed Hypocrite, and Deceiver) in separating Sovereign Title from Sovereign Power, which the Lord in himself and the King hath thus firmly joined together. The guilt of his Conscience would not suffer him to assume the name of a King, No, nor his Diabolical policy neither; lest he should seem to favour that Kingly Government which he had destroyed: But to maintain his Usurpation of the Royal due, and the favour of his fanatics, he would change the name and be called their Protector: yet his ambition would not suffer him to neglect the usurpation of the King's Power: For which cause he and his, most abusively granted the King to have the name of a King still, if so be he would be so contented without the power; because they knew, without that, the King would be (as was said of Pompey) but magni nominis umbra, the shadow of a King without the substance; yea, to be a titulary 
† Josep. Antiq. l. 15. telleth us, that Marcus Antonius being urged by his Dalilah, Cleopatra, to call Herod to an account, replied, that it was not fair, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to demand of a King an account of what was done in his Government; for so he would not be a King.  King, would be a King no more in reality, than a King in a Play. Therefore it is observable, that Mephibosheth (like a True Loyalist) called David not only by the name of King, to show his Sovereign Title to rule; but also by the name of Lord (saying My Lord the King) to show his Sovereign Power to command, 2 Sam. 19.30.  
2. From hence it also is, that (by our most wise and Royal Master) we are here enjoined to fear the Lord and the King; because power, the foundation of fear, belongeth to them both: To the Lord as God the greatest Supreme, and to the King as his Minister and Vicegerent. 
m Rom. 13.4.  Therefore St. Paul joineth fear and power, saying, Wilt thou then not be afraid of the power? Rom. 13.3.  
And to speak all in a word, The reason wherefore the fear of the Lord, and the fear of the King are here joined and enjoined together, is, for an exegesis or exposition one of the other; to show that he that is truly Godly, and fears the Lord, is also a True Loyalist, and fears the King; and that he is only a True Loyalist and fears the King, who is truly godly and fears the Lord: True Godliness and Loyalty, the fear of the Lord, and the fear of the King, like Hippocrates' Twins live and die together. Godliness without Loyalty is not true, but Pharisaical; and Loyalty without godliness is only nominal, false and adulterate.  
Now as the fear of the Lord, and the fear of the King is the same in kind, though not in degree; because the fear of the King is terminated in the fear of the Lord: So it is meant not of any legal, or servile fear, derived from the lower spring of Nature; (which it would be, if it were grounded only upon their Power:) But of a pure filial and Evangelical fear, derived from the upper spring of grace; grounded not only upon power, but upon cordial love and duty. As the true Godlilist fears to disobey and dishonour the Lord, not legally, only for the sake of his power; but filially, out of pure love, as an obedient child fears a kind Father 
n Deut. 10.12. Gal. 4.7. Heb. 12.6, 7, 8, 9  so the true Loyalist fears to offend his King, not slavishly, only for the sake of his power, as the nominal Loyalist doth for fear of punishment; but Evangelically, out of a filial fear and perfect love to God. Which (as St. John saith) casteth out all slavish and tormenting fear 
o 1 John 4.18. . In a word, the true Loyalist looks upon his King, not humanely, as one that hath only power and authority to terrify and punish him, if he do evil; but spiritually, and abstractedly, as he is God's Minister and Vicegerent, ordained for that very end: And therefore he fears and subjects himself to him of necessity, not only for Wrath, but also for Conscience sake 
p Rom. 13.4, 5. .  
Thus you see the nature and quality of fear; which makes the difference between the true Loyalist and the false.  
But now we must consider, that as a filial and Evangelical fear, (being as it were the Royal Head, the primum mobile, or first mover in all the Spheres of Religion 
q Pro. 9.10. Job 28.28. ,) doth in its progress produce, 1. True honour to the King, and that both of esteem and maintenance; and, 2. With true honour, all the parts of obedience 
r Ecclesiastes 12.13. : So these duties and commandments are counterfeited by the Devil, God's Ape; either by corrupting the hearts of his Children with a servile fear, or by changing himself in them into an Angel of light: In all which the True Loyalist will also be discovered from the false, by the difference of their originals.  
For your better understanding whereof, take this for a general Rule: That the True Loyalist makes the fear of God the groundwork of all duties to his King; he eyes God in all, and doth all for his sake, and to his glory: Whereas the counterfeit Loyalist doth in all only eye, either humane powers, or his own safety, sinister ends, or vain glory.  
As, 1. The True Loyalist is one that honoureth his King, not only for the fear of his power and authority, and the Penal Laws of the Land, as the nominal Loyalist doth; but out of love and fear to God, because so is his will and Commandment 
s 1 Pet. 2.15. , in which respect St. Peter hath joined them both together, saying, fear God, honour the King 
t 1 Pet. 2.17, .  
2. Though a King's Majesty and Grandeur be the foundation of humane honour, as well as his power is of a servile fear; yet the True Loyalist honours his King, not for the sake of them alone, merely as they are humane, as the Carnal Loyalist doth; but as his King receives them from God, (his only Lord and Master) and in that respect are impresses of the Divine; Yea, and (in regard of his supremacy) Prerogatives too annexed to his headship.  
3. The True Loyalist honoureth his King, not for any self-interest, or by-end of his own, as the time-serving, selfseeking, Jesuitical Loyalist doth; but still only for the Lords sake, because he is his Minister and Vicegerent.  
Lastly, The True Loyalist honoureth his King, not in word only, as lip-holy and heart-hollow Pharisees honour the Lord 
u Mat. 15.8, 9 , but ex animo, sincerely, from his very heart, in deed and in truth, 
1 John 3.18.  for duty and Conscience sake; because God hath commanded him to give honour to whom honour is due 
w Rom. 13.7. .  
And no marvel; for thus the True Loyalist honoureth all his other Governors, both in Church and State.  
1. He highly esteemeth in love all his spiritual Governors, both Bishops and Pastors of the Church; not for their persons 
x Rom 2.11. James 2.9. Jud. 16. , but for their works sake; not because they have the rule over him, but because they are over him in the Lord; and are Ambassadors for Christ, to admonish, and beseech him in his stead to be reconciled to God 
y 2 Cor. 5.20. 1 Thes. 5.12, 13. Phil. 2.29. Heb. 13.7, 17. Rom. 10.15. .  
2. He much honoureth too all Magistrates and Civil Governors (according to their several orders and Degrees) whom his King hath put in authority under him in the State; not for their powers sake, but still for the Lords sake, because they have received their power from him, to execute his wrath upon evil doers, and for the praise of them that do well 
z Rom. 13.4. 1 Pet. 2.14, 16. .  
How much more than doth he honour his King, who is a person not only Civil, but Sacred too; Civil, in respect he is not to intermeddle with the Holy Function of a Minister, any more than King Vzziah was to invade the holy Office of a Priest 
a 2 Chron. 26.18. , or we are to meddle with them that are given to Change: But Sacred, in respect he is God's Deputy and Vicegerent; ordained under him Supreme Head and Governor over all both in Church and State; as well the highest of the Clergy, as the lowest of the Laity; God himself always held the Sceptre above the Mitre to defend it; and therefore King David calls himself expressly the Lord of Zadok the High Priest 
b 1 King. 1.33. .  
Yea in a word, the True Loyalist considers that as his Lord God himself is the common Father of us all 
c Mal. 1.6. , so hath he appointed the King his Vicegerent to be Pater patriae, the Father of his Country: And therefore he respects him accordingly above all, as an obedient Son doth his Father; that so he may neither stand in the light of his own honour, by dishonouring his Lord God, in contemning in his King the Image of his authority 
d 1 Sam. 2.30. ; nor withstand his promise of long life, either in this World, or the World to come, or both; by breaking the fifth Commandment.  
This is enough to let us see that True godliness and Loyalty, True Loyalty and goldiness, the fear of the Lord, and the fear of the King go hand in hand together, both in the Affirmative, and in the Negative. 1. The consequence à majori ad minus is undeniable in the Affirmative, He that doth the greater duty in Religion, will not stick to do the lesser; quisquis Deum timet, etiam Regibus honorem habebit, 
1 Pet. 2.17. 1 Sam. 8.8. & 12.18.  (saith Calvin) he that feareth God, will also honour his King. And, 2. The consequence à minori ad majus is as undeniable in the Negative, He that refuses to do the lesser duty in Religion, to be sure will not do the greater; he that will not fear and honour his King, no man can be so sottish to think that he feareth God. Therefore what St. John saith concerning our love to God and our brother 
e 1 Joh. 4.20. , I may as truly say of our fear to God and our King: If a man say I fear God, and dishonoureth his King, he is a liar, no less than a Quaker; for he that honoureth not his King, who is visible; how can he fear God, whom no man can see and live 
f Exod. 33.20. ?  
From hence are justly condemned two sorts of men amongst us.  
1. Those that dare presume to style themselves the Godly Party, and yet refuse all Loyalty to their Prince: That pretend very much to fear the Lord, and yet are not afraid to dishonour their King. And who are such, but only our Pharisaical Puritans and fanatics? Time was (we know) when those Godly-gulls and Holy-cheats made the deluded people of this Kingdom to believe that he did fear God the most, who did the least honour his King; that he was the most godly who would offer the most affronts and indignities to his Prince: Nothing was counted with them a greater piece of Piety, than to stir up the people against their Sovereign; by raising jealousies, and casting abroad rude and scandalous Pamphlets almost every day to libel and disgrace him: Which (as that Holy Martyr, King Charles 1. Himself saith in his Divine meditations, 
* ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ  that Golden Manual) like sparks in great conflagrations, did fly up and down to set all places on Fire. Yea he was thought to be the most Religious, who was the best Incendiary to set a well ordered Kingdom in a Flame; 
Hist. of Indepen. Complete. Part. 1. p. 55.  and could cheat the giddy multitude the most into Rebellion: no Ambassador to him that was the greatest Herald of War, and like a Geneva Bull, could roar out loudest from the Pulpit, Up ye fanatics, Arm, Arm; ye are the only Godly party, who have as much right to Rob the King and his Loyal Subjects, as the Israelites had to spoil the Egyptians 
g Exod. 3.22. , all that you can find is your own. But only you must not think that you (like ravening Wolves) can make a prey of their possessions, unless you hid the designs of your pride and covetousness under Sheep's clothing 
h Mat. 7.15. . If therefore you have any linger mind after the wages of unrighteousness 
i 2 Pet. 2.15. , as we know you have, as any Balaams of us all; than you must deal wisely 
k Exod. 1.10. , imitate our Language and behaviour to the life; know no other godliness but your espoused gain 
l 1 Tim. 6.5. , and make Religion but a stalking Horse to Rebellion: regard not the voice of Conscience, lest it interrupt you; but yet be sure to carry it always about you, that it may be ready to further your sinister ends and proceed, with its outward shows and varnish: Be ye as Hypocritical in raising a Rebellion against your King, as ambitious Absalon was when he raised a conspiracy against his Father 
m 2 Sam. 15. ; though like David he be a man after Gods own heart, yet pretend ye that there are some grievous abuses in Church and State, which if you were made Rulers and Judges, your integrity would quickly remedy: that so your Godly party being strengthened by the stolen hearts of others, you may accomplish your ambitious and covetous ends the more assuredly, to the temporal ruin and downfall of your King and Country.  
O! Tell this not in Gath, nor publish it in the streets of Askalon: lest the Daughters of Philistines rejoice; lest the Daughters of the uncircumcised triumph 
n 2 Sam. 1.20. . For time was then too, when these cursed cain's and Amalekites did all of them combine together, and were not afraid to stretch forth united hands to destroy the Lords anointed 
o ver. 14. . And yet forsooth, they pretended that it was out of fear to God, to promote his Cause, and his Glory. Yea, they thought they did God good service to kill their King, and make him a glorious Martyr, for God and his Country; as Christ our Prince of peace foretold his Disciples of the like that was to happen unto them, to make them stable in their persecutions 
p John 16.1, 2, . For as these Rebels did this Barbarous, Villainous, and unparallelled act, because they had no saving knowledge of God the Father, and Christ God-man the Son 
q ver. 3. : So our Martyred Sovereign, like King David in all his troubles, (though both had their failings) demonstrated himself to be a true Disciple of Christ indeed; for notwithstanding all the various modes whereby these proud and impudent wretches had him in great derision, yet he declined not from God's Law 
r Ps. 119.51. .  
But the guilty Consciences of these Parricides (the true seed of Corah and his Complices, two hundred and fifty Princes of the Assembly, all of them Parliament men, of their own Election 
s Numb. 16. ,) told them that the murder of their Sovereign was not enough to keep those Places, Dignities and Power, which before they had usurped from him, unless they barred all his Heirs from succeeding: Therefore though they consisted of two juntoes, and were divided into two adverse Factions, (the one Presbyterians, who (to use their own distinction) murdered the King in his Political Capacity; and the other, Independents, who murdered him in his natural:) Yet they most firmly agreed in making an Act 
* Hist. Independ. Complete. Part 2. p. 140. & p. 241. & Part 4. p. 22.  for the Dethroning of his Highness James Duke of York, and all the Royal Family, not sparing so much as the Kingly Office itself: Especially therein, they united themselves together against the next Heir to the Crown, (our now most gracious Lord and King) as unanimously, and as solemnly as those two deadly Enemies, Herod and Pilate, were made friends against Christ 
t Luk. 23.12. : They hunted him from place to place for his life, as Saul King David, like a Partridge upon the Mountains 
u 1 Sam. 26.20. , most inhumanely saying (like the Husbandmen in the Parable 
w Luk. 20.14. ,) this is the Heir, come let us kill him, that the inheritance may be ours. Yet they had the impudence to pretend that all was but expedient for the good and welfare of the whole Nation, the Glory of God, the safety, and liberty of the people. Salus populi, is the common pretence of all Rebels; Caiaphas pretended the same for Crucifying Christ, it is expedient (saith he) that one man die, (meaning Jesus) and that the whole Nation perish not 
x John 11.50. . And Cromwell too pretended the like for the murder of our Sovereign, unless he die, the whole nation must perish: but as that which was pretended to be so much for the safety of the Jews, brought a fearful destruction upon them: so this which was pretended to be so much for the Glory of God, and the Liberty of the People, hath been seen by woeful experience for twelve years together to have been the very bane and ruin of the Nation: When was there ever more slavery and bondage in the State? And when more Anarchy and confusion in the Church? Munster itself saw but the Prologue to our Tragedy.  
But to maintain this their Usurpation, they still persisted in their old Hypocritical zeal, and reinforced it too, with such wonderful shows of godliness, that if it were possible they would have persuaded the very Elect themselves that they were really a Godly Party, true fearers of God indeed 
y Mat. 24.24. , the more they had a mind to dishonour the King, the more they pretended to fear the Lord: How many Pharisaical prayers, and superstitious Preach were made to devour the Possessions of all True Loyalists, even to the houses of poor Widows and the Fatherless 
z Mat. 23.14. ? How many sad Countenances and Bulrush necks, to trumpet out the praise of their Saintship? And how many Hypocritical sighs and groans too, to blow up all Royalty and Loyalty, and cheat the people into Rebellion? All which, either more or less, was evident in most, but especially in Cook, that Famous or rather Infamous Preacher, sigher and groaner, and in Cromwell too, the Head of their Rebellion, 
* Boscobel: or the Complete History of his Sacred Majesties most miraculous preservation after the Battle of Worcester, 3 Sept. 1651. Part. 1. p. 18.  who (when at Worcester fight) he had marched over Powick Bridge a considerable number of his men, to fight against his King; said, (in his Hypocritical way) The Lord of Hosts be with you: That so the poor ignorant and credulous Rabble (who knew no other cause but their pay, why they were gathered together, any more than the followers of Demetrius 
a Acts 19.40. , or those two hundred that followed Absolom out of Jerusalem in their simplicity 
b 2 Sam. 15.11. ; thinking that it was God's cause which they were engaged in, might be the more animated in their Rebellion.  
But it is no wonder that these Rebels and Whetstones of Rebellion should, thus dishonour the King, when as (for all their specious pretences) they were not afraid to dishonour the Lord himself; not only indirectly, through the sides of his Vicegerent; but immediately and directly in himself: for time was then also, when they did most impudently profane God's Sanctuary, the House of Prayer, the place where his honour dwelleth 
c Ps. 26.8. , they set up the abomination of desolation in the Holy Place, where it ought not to stand 
d Mat 24.15. Hist. Independ. Complete. Part. 1. p. 170. . Sir William Brereton, Colonel General for the Cheshire Forces, having given him the Arch-Bishops House and Lands at Croyden (with Cashobery, and other Lands of the Lord Capulets worth 2000 l. per an.) for service done and to be done, against the King and Kingdom, reform the Chapel (there) into a Kitchin. This was a goodly reformation, fitting with his Stomach as well as his Religion. But O. Cromwell 
* Hist. Independ. Complete. Part. 2. p. 34, 35.  (in proportion to his sublimity) therein went beyond him, when he and his reformed St. Paul's from the Church of God, to a Den of Thiefs, Stable of Horses, and Brothel of Whores: out of envy (I suppose) to the King, because it was the Head and Royal Church of the Kingdom. And to cover his Profaneness, he would most ridiculously say his Prayers amongst his Horses: And Lambert and his crew did not come far behind him, when he threatened to pluck down Churches for Edification, as they actually did the King's house at Holmby. And I may add too (what hereafter I shall have better occasion to speak of in their changing) that they then also thought it a great piece of Reformation, to dishonour God publicly, not only by doing their Carnal and Worldly business in his Sanctuary; but also by being most irreverently and unmannerly covered (even before their betters) in his Holy Ordinances. And O! that I could not say, that even now time is, that this sin of Profaneness is still extant in some, too many amongst us; which without all doubt plainly declares (nothing more than) that they are still infected with their old Commonwealth principles. They are apt to complain of the relics of Popery, because they want Wisdom to discern the precious from the vile 
e Jer. 15.19. . But I wish we had not juster cause to complain of the relics of Fanaticism; there be too many dregs of it lie at the bottom of this Nation, which if they should be once stirred, before they be refined, it is much to be feared, that they would quickly discover themselves on the top: We have Church fanatics as well as Church Papists amongst us.  
You therefore, that are infected with the gangrene of Fanaticism, with the leven or doctrine of these Fanatical Scribes and Pharisees 
f Mat. 16.6, 12. , it is behooveful that you be very careful to purge it out from your Consciences, by a timely true and unfeigned repentance; that you may not corrupt others with evil manners, but become a new Lump yourselves 
g 1 Cor. 5.7. , to win and confirm those in the truth that want it 
h Luk. 22.32. . As Doctor Lee, Colonel Richard 
* Boscobel: Or the Complete Hist. of his Sacred Majesties most miraculous preservation after the Battle of Worcester. Part. 1. p. 16.  Ingolsby (who since his Conversion was created Knight of the Bath, at his Majesty's Coronation) and other real Converts have done in the same reformation. This is a thing not to be dallied with, but to be seriously considered in time, and the rather because evil habits are as hardly forsaken as easily taken; unless you take it for a thing indifferent (as some of your Predecessors have done) whether you are for ever happy or miserable: Lukewarm Christians, partly fanatics and partly Loyalists and Conformists; that like a trembling Needle between two Lodestones incline to both and neither, are as loathsome to God as the Laodiceans 
i Revel. 3.14, 15, 16. . You have sometime taken an Oath to be constant to true Loyalty and Conformity, and what will you not fear your Oaths 
k Ecclesiastes 8.2. ? O remember therefore from whence you are fallen, repent and do the first Works, that God may have nothing against you 
l Revel. 2.4, 5. . You cannot complain of any want of means for your recovery and restauration. You have the Scriptures, where the same God that hath taught you to fear him, hath also (in the same breath) taught you to fear and honour the King: and what will you not believe him? who is so much truth itself by nature that he cannot lie 
m Tit. 1.2. ? and there he hath also taught you, that his worship cannot consist without honour, nor the Churches of the Saints without peace and order. And what should I mention what means you have also had from the examples of well ordered Churches, both Clergy and Laity, when as the King himself, God's Minister and Vicegerent, your head and Sovereign, hath not only established the same according to his Lord's commandment; but hath also taught you by his own pious example, how to reverence Christ your Head by uncovering your heads in his Church, Holy House or Sanctuary. And what will ye be worse than all the World besides? Regis ad exemplum totus componitur orbis. The whole world strives who shall the most follow the example of Kings. I know indeed that the major part of men in the World, are more apt to follow them in bad examples than in good, because they are not of God, but of the world, which lieth in wickedness 
n 1 Joh. 5.19. . But I could hearty wish (if it were Gods good pleasure) that even the whole world would imitate our King in this pious example, and accordingly those that are of his Dominions, show their subjection to him, as he therein shows his subjection to the Lord.  
Not but the mode of paying reverence to God is indifferent (according to the various States, customs, and manners of Nations) before it be ordained in the Church as it would be indifferent whether we pay revevence to God by putting off the Glove, etc. (if there were any such custom) or whether by putting off the shoes, as the Jews; or whether by putting off the Hat, as we Christians. It is free for every Nation to do what they think fit in such cases, so long as they keep to God's general rule of order and decency 
o 1 Cor. 14.40.  (which binds now to uncover the head, and is therefore ordained) but as for the reverence itself, it never was indifferent, but is always necessary to be expressed by some Rite or other, as being that without which Gods honour cannot subsist, which (as his word) is more durable than Heaven or Earth 
p Mat. 24.35. .  
Quorsum vero haec? from whence then is this disobedience and profaneness of theirs? You may quickly guests it; that it is either because they read not the word of God at all; or if they read it, read it but cursorily in a canting tone, out of vain glory: Or suppose some think themselves as learned as the Jesuits themselves, yet that will but aggravate their torments in Hell 
q Luk. 12.48. , and so much the more manifest their blindness and want of faith: For surely had they the eye of Faith, to behold God in his Temple, who is invisible, they could not choose but reverence and honour so great a Majesty, and if their great knowledge in the Scriptures (which they pretend to) were sanctified unto them, than they would never persuade their seduced proselytes to believe that that is God's service wherein he is the most dishonoured, and that that is true Religion which consisteth in the contradiction of his Laws and Ordinances: For what saith St. James, If any man among you seem to be Religious, and bridleth not his tongue, but deceiveth his own heart, (that is, speaketh against his own knowledge and Conscience) this man's Religion is vain. But pure Religion, and undefiled before God and the Father, (saith he) is this (not to make any, especially your Queen a Widow, and her Heirs Fatherless, but) to visit the Fatherless and Widows in their affliction, and to keep himself unspotted from the World. James 1.26, 27. Religion doth not licence men to speak and do what they list; it hath its name à religando, from binding, quòd hoc vinculo Deo religati sumus, saith Lactan. Because by it, as by a bond we are bound to God: Whereby all our members are bound to their good behaviour: Our hands from being stretched forth against the Lords anointed 
r 2 Sam. 1.14. , our tongues from despising, or speaking evil against him; the Spirit of God puts the brand of the Sons of Belial upon them that presume to do it 
s 1 Sam. 10.27. , either by reproaching his footsteps, or proceed 
t Ps. 89.51. , or by controlling him in any of his ways or actions, who may say to a King (saith Solomon) what dost thou 
u Ecclesiastes 8.4. ? And is it fit (saith Job) to say to a King, thou art wicked? And to Princes, ye are ungodly 
w Job 34.18. ? and what should I say more? our very hearts are bound by our Religion from cursing or wishing evil to the Lords Vicegerent: Curse not the King, (saith Solomon) no not in thy thought or Conscience 
x Ecclesiastes 10.20. .  
Yet the Prophet Isaiah speaketh of a desperate generation of men, that Curse their King & their God, and look upward 
y Isaiah 8.21. . Of whom the Prophet speaketh this I dare not positively affirm: But this I may safely say, the words agree so exactly with these that stile themselves the Godly Party, as if they were the very men pointed at in this Prophecy; for who have been more infamous than they, for Cursing their King and their God, and for looking upwards withal, to cover their wickedness with the vail of Hypocrisy? They are not only that proud and supercilious generation (which Solomon speaks of) that have lofty eyes, and eyelids lifted up 
z Prov. 30.13. . But also that Rebellious Generation (which he speaks of too) that curseth both their Natural Father, and the King, the Father of their Country; and doth not bless their Mother, nor their Queen 
a ver. 11. . Yea, and finally, that Hypocritical generation, (which follows next) that are pure in their own eyes (from whence they are called Puritan) and yet are not washed from their filthiness 
b ver. 12. .  
But O, ye Puritans, be not righteous overmuch, neither make yourselves over-wise, why should you destroy yourselves 
c Ecclesiastes 7.16. ? I know a man cannot be too Righteous, or too wise, so long as he lives according to the rule of God's word; but Omne nimium vertitur in vitium, every extreme degenerates into a vice; if a man shoots at rovers in his Religion, too much on the one hand by profaneness, or too much on the other by superstition, he will never hit the mark: Much less if he be pure only in his own eyes, and make himself over Righteous, and over wise; out of spiritual pride and vain glory, or on purpose to advance his own ends by deception: For so he will demonstrate himself to be a perfect Emissary of Satan, who when he intends to deceive the most, appears not as a Devil, but as an Angel of light 
d 2 Cor. 11.13, 14. .  
In a word therefore, Let him that thinketh he standeth, (or in more fullness of sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that seems to himself to stand) take heed lest he fall 
e 1 Cor. 10.12. , and you that have a name that you are alive, and yet are dead, as having been formerly seduced by their seeming sanctity, and yet are still infected with the leven of their Phanaticism, let me advise you once again (before it be too late) that ye purge it out by a true and timely repentance: And that ye be watchful for the future to strengthen those good and Loyal principles, which yet remain, and are ready to die; that your works may be found perfect before God 
f Rev. 3.1, 2. . Have a care that you do not withhold from God his due of reverence, lest he destroy you for defiling his Holy Temple 
g 1 Cor. 3.17. , much rather beware that you do not mock him 
h Gal. 6.7.  by withholding from the King his due of fear and honour, under a pretence of fearing him, lest your portion at length be the same with the Hypocrites 
i Mat 24.51. Job 8.13. . But as you have been taught by St. John in the beginning, concerning the love of God and our brother, forget not to fulfil this Royal and Loyal commandment in the Text, that he who feareth God, fear and honour the King also 
k 1 Joh. 4.21. . For as they that despise God, shall be lightly esteemed, so he will honour them that honour him 
l 1 Sam. 2.30. .  
2. Those are here condemned also, that would (forsooth) be counted great Loyalists, and yet are notorious Rebels against the Lord himself, the King of Kings: That pretend to be highly for the King, great honourers of his Majesty; and yet plainly show by as highly debauched lives and examples that they have no fear of God before their eyes 
m Ps. 36.1. Rom. 3.18. Gen. 20.11. . They never boast of their Loyalty more, than when they are elevated into so many petty Kings in their esteem, or rather are really the greatest Lords and Masters of misrule: They never pretend more strongly to be for the King, than when they are most mighty to drink Wine, and men of the greatest strength to mingle strong drink 
n Isa. 5. : If a sober man chance to come into the company of these Ranters and Ruffians, they will strait censure him for a Round-head; and if he refuse to drink the King's health so deep and so often as they would have him, they will as readily cry out, God damn them, he is a Fanatic, though they see he doth not refuse it in a sober way as the King's health, because he honours the King; but only as a cup of excess, because he also fears the Lord. These are those of whom St. Peter speaks, who hold it not sufficient that they have heretofore wrought the will of man, when they were Gentiles; but still walk in lasciviousness, lusts, excess of Wine, Revellings, Banquet, etc. wherein they think it strange that you (who accomplish the end of Christ's sufferings, in walking according to the will of God) should be such enemies to your own present enjoyments, as not to run with them to the same excess of Riot, and therefore speak evil of you 
o 1 Pet. 4.1, 2, 3, 4. .  
Where then is their great Loyalty which they so much boast of? You see what goodly Loyalists they are: they have only the name of the Loyalists, and that's all; they want all the ingredients of a Christian, which (as you have heard) constitute the being of a True Loyalist: The fear of the Lord and the King always go together in the True Loyalist, as well as the True Godlilist: It is vain for men to pretend to fear God, without honouring the King; and it is as vain too, to pretend to honour the King without fearing God. The Loyalty of these proud Huffers and Hectors consists only in Hypocrisy: That by the pretence thereof, they may either the better gain, or the more securely hold some maintenance that they have by the King's benefit. Or rather they pretend Loyalty, as the Hypocrite pretends the name of Christ 
p Mat. 7.22. ; and the Fanatic his Conscience, that it may be a rise for their sins, and a vail for their impieties.  
And no marvel: for it is impossible (we see) that their Loyalty should consist in reality, any more than the Godliness of those that stile themselves the Godly party. The very Heathens, though some of them (I mean the wiser sort) seemed to be very Loyal and true to their King; yet their Loyalty cannot be said to be absolutely true and firm, any more than their Religion: How much less than may we term the Loyalty of these swearing swaggerers true and firm, when as they profess themselves to be Christians, yea, and Protestants too; and yet live more diametrically opposite to the Doctrine of Christ's Gospel, than the very worst of the Gentiles: Is it likely (think you) that they should be such great friends to their King, as they would make you believe, who are such grand enemies to the Cross of Christ 
q Phil. 3.18. ? No, certainly, they are as arrant enemies to their King, as any he hath: And that both in Prosperity, and in Adversity.  
1. In prosperity, when the King sits most peaceably upon his Throne, and they themselves are in the very height of their mirth and jollity, even than they become his enemies, by provoking, sharpening and augmenting his adversaries against him, through their evil examples: What do they but draw a Sword for fanatics to fight with against his Majesty, by bringing a scandal upon Loyalty, through their debauchery and profaneness? Christopher Love in his Rebellious Sermon (in the year 1644.) made this his only objection to withstand the Treaty of Peace (made by our Martyred Sovereign) at Uxbridge. Yea, as mere formalists by living contrary to the doctrine they profess, they bring a scandal upon Religion, whereby the Conversion of the Church's enemies is impeded: So these profane Loyalists by living contrary to the Loyalty they profess, do (even now adays) not only harden fanatics in their error, and make them the more to glory in their shame; but also give them occasion childishly and tauntingly to object, that they dare not turn Loyalists for fear of profaneness. And not only so, but others too, as they are drawn into Fanaticism by a form of Godliness: So they drive them from Loyalty, by laying a stumbling block before their weaker brethren 
r Rom. 14.13. .  
2. In adversity, the Trial of True Loyalty and friendship; as they do their King much injury in the Tavern: So they do him as little service in the Field; for as soon as they see his power (the foundation of their Loyalty) to be once removed (or likely to be so) by his enemies; then (for all their former bravadoes) instead of assisting him, and sacrificing their dearest interests for his life and preservation, (as King David's True and worthy Loyalists did for his 
s 2 Sam. 18. & 21. 1 Chron. 11. ;) they will either most Traitorously, Barbarously and inhumanely take part with his enemies, and insult upon him, like the Frogs upon the block in Aesop's Fables; or else in his greatest need most dastardly forsake him. This was too evidently seen in our late times of Rebellion, against our Martyred Sovereign, when some even of his own sworn servants, and familiar friends too, (of a seemingly sober deportment, in whom he trusted) did (like Judas against our Saviour 
t Joh. 13.18. Ps. 41.9. ) most traitorously lift up their heels against him. Neither was his Son (our now Most Gracious Lord and King) served much better at Worcester fight by such friendly gulls, and Loyal-cheats, when (for all their former great pretences to Loyalty) out of a slavish fear of Cruel Usurpers, and Oppressers, they most Cowardly sneaked in a corner, and forced his Majesty (for want of assistance) to fight with a handful (as it were, and some of them disloyal too) against a multitude.  
1. Therefore, O ye Profane and ungodly Loyalists, (though God forbidden any such sad times should come again to try your Loyalty in; yet) it is behooveful that you (as well as those that call themselves the Godly Party) purge out all your sins by a true, timely, and unfeigned repentance, and holy resolutions of better obedience, that your Hypocrisy and deception may also vanish, as well as theirs: 
Mat. 12.41, 42.  Unless you mean to have the very Gentiles rise in judgement against you, for being under the light of Nature better Loyalists than you, under the glorious light of the Gospel: For all men are obliged even by Nature itself, to venture their dearest blood for the safety of their King: Our Saviour himself (who came to fufil the Law of Moses, and perfect the Law of Nature 
u Mat. 5.17. ) hath confirmed it for a never dying Maxim: If my Kingdom (saith he) were of this World, then would my Servants fight, etc. John 18.36.  
And no marvel that it should be thus; for the King (as he is God's Vicegerent, and our Supreme head and Governor) is (as the men of Israel said of King David) worth ten thousand of us 
w 2 Sam. 18.3. ; yea, more than us all, the very light of the Nation 
x 2 Sam. 21.17. . This proves that the King is, Major Vniversis, contrary to that false, Childish, Fanatical, and Antimonarchical distinction, that he is, Major Singulis, Minor Vniversis. Be ye then as Loyal in your resolutions as you are in your professions, and as careful of your King's preservation, as Abishai and the men of Israel were of King David's 
y 2 Sam. 21.17. : Jest for your neglect of a duty of so high a concern, the greatness of your Talon bring upon you a greater Curse than that of Meroz, 
Luke 12.48.  Curse ye Meroz (said the Angel of the Lord) Curse ye bitterly the inhabitants thereof: Because they came not to the help of the Lord, to the help of the Lord against the Mighty, Judges 5.23.  
2. Though no pretence at last shall excuse any Gainsaying and Rebellious people 
z Rom. 10.21. , but all that despise dominion, and speak evil of Dignities, must without discrimination perish in the Gainsaying of Core 
a Jud. 8. to the 22. ; yet be ye wary how ye offer any occasion to your weaker brethren to be Revolters from their Loyalty, or obstinate in their Fanaticism, by mixing your Loyalty with profaneness; lest you aggravate your Torments in Hell, by making yourselves guilty of their sin and punishment, as well as your own.  
You have seen in, or from our late times of Rebellion, what confusion and destruction our Old profane Loyalists brought upon their King and Country, by shaming so good a Cause which they owned: How they filled our Land like Rama with mourning, by their Cursing and Cursed Oaths 
b Jer. 23.10. Mat. 2.18. ; even bitter mourning, as the mourning of Hadadrimmon in the Valley of Megiddon 
c Zech. 12.11. Mal. 3.5. Ecclesiasticus 23.11. : And finally, what Egyptian Bondage and darkness they enwrapped the whole Nation in, both Church and State; by moving fanatics (as was pretended) with their drunkenness and debauchery, to extinguish the light of England.  
In a word therefore, take ye warning in time, and follow their pernicious examples no more, lest you find death in your Pots indeed 
d 2 Kings 4.40. , the death of your Souls to all eternity 
e 1 Cor. 6.9, 10. . But manifest your Allegiance, by adorning your Loyalty with holy lives answerable to your professions; 
Tit. 2.10.  that thereby you may both remove all objections, and colours of Rebellion from any that watch for matter of advantage and exception against you; and offer them as great an occasion to embrace True Loyalty (if they will accept it) as they have from all True Loyalists, (if they were not wilfully blind and obstinate) that so the more hearts being united to the Lord and the King, we may get the more strength to resist our Enemies, and the more securely enjoy Peace amongst ourselves, both in Church and State.  
Now, 2. As the True Loyalist, when he is in the place of a True Conformist, honour's God not only with reverence, but with his substance 
f Prov. 3.9. Mic. 4.13. ; so the True Conformist, when he is in the place of a True Loyalist, honours his King not only with due respect and esteem, but also with maintenance: The same man in one respect renders unto God, the things which be Gods; and in the other, he renders unto Caesar, the things which be Caesar's 
g Luk. 20.25. . Prayer and thanksgiving he pays to God, as his immediate Rents and deuce, Tithes and offerings mediately in his Stewards and Ministers: But Tribute or Taxes, etc. he renders unto his King, or Caesar in a more special manner, as he is God's Minister and Vicegerent, and next under him his supreme Head and Governor. Therefore it is very remarkable that our blessed Saviour (who paid Tribute himself, which his pretended Vicar refuses to do) to show the great necessity of this duty, 
Dr. Boys upon the dominical Epistles and Gospels. p. 163.  never did any miracle about honour or money, except this one, of giving Tribute unto Caesar, Mat. 17.27.  
The consideration of this, moves the True Loyalist to pay his Tribute and Taxes, etc. to his King, freely and voluntarily, out of love and fear to God and his Commandments. Whereas the Nominal Loyalist, though he also pays Tribute and Taxes, etc. to his King, as well as the True; yet he pays them unwillingly, and by constraint; out of fear of the King's authority, and the Penal Laws of the Land: But the True Loyalist (I say) considers that his King is God's Minister and Vicegerent, appointed by him for the good of his Church; both as a rewarder for the praise of them that do well, and as a revenger to execute his wrath upon them that do evil: And therefore (as the Apostle hath taught him 
h Rom. 13.3, 4, 5, 6. , he pays his Tribute and Taxes, etc. with all subjection, not only for Wrath, but also for Conscience-sake.  
By this you may perceive, that though the True Loyalist and the nominal agree in this, that both of them pay Tribute and Taxes, etc. to their King; yet in the mode and ends of their paying, they differ as much as a servile fear and a filial, yea, a Humane fear and a Divine; the fear of God, and the fear of man.  
How much then are Quakers and such Godly gulls to blame, who (thinking they do God good service in resisting the higher Powers) choose rather to suffer imprisonment, or any affliction in the World, than to pay any Tribute or Taxes, etc. at all? And glory in it too, and plead Conscience for the same; as if God (the jealousy of whose honour burneth like fire) was the Author of Rebellion against himself, and his own Laws. How great the judgement of these blasphemers and Rebels against the Lord and the King shall be, I cannot determine, because it is unspeakable. St. Peter saith, If the righteous scarcely be saved, where shall the ungodly and sinner appear 
i 1 Pet. 4.18 ? Where then (say I) shall these appear? That fall so far short of Nominal Loyalists, that in Statu quo, in the condition they are in, fall far short of Heaven. The nominal Loyalist hath something in him that is good, more than his Essence or being; his profession is good, (if his life were answerable) but the profession of these is as Diametrically opposite to Religion, as their Loyalty; which consisteth only in Rebellion. Moreover the nominal Loyalist, though he pay his Tribute and Taxes, etc. only out of a servile fear; yet by his outward conformity and obedience he declares himself to be a member within the Pale of the Church, where he hath the means (which God hath ordained) to make him (if he be not wanting to himself) a True Christian, and a True Loyalist in time: And not only so, but he also helps to preserve the public peace and safety of the Nation, whereby he peaceably enjoys many temporal blessings, or at least keeps himself secure from temporal punishments, as Ahab averted the temporal wrath of God, by outwardly humbling himself 
k 1 Kings 21.29. . But these Rebellious wretches are good for nothing; they are no better than the very Heathens and Publicans 
l Mat 18.17. , they are good neither for their Souls, nor for their bodies; they are Sots as well as sinners, not only spiritual fools, but natural and inconsiderate fools in the deepest Grain; they not only excommunicate themselves from the ordinary means of True Loyalty and salvation, and break peace and unity both in Church and State by their divisions, but they also disturb even their own quiet in this life, by bringing punishments upon themselves, by and for their Rebellion.  
And how much are those Publicans and Tax-gatherers to blame too, that make no more Conscience to empty the King's Exchequer, that they may fill their own Coffers; or some ways or other build up themselves out of the ruins of the King's Tribute, than these Holy-cheats do to pay it? Touch not mine Anointed 
m 1 Chron 16.22. , is a prohibition to hurt the King, not only in his Body, but in his Estate too: It is theft to steal the goods of any; but to cheat and rob the King of his Tribute, etc. is a sin no less than Sacrilege: For Tribute, etc. belongs to the King, not as he is a person Civil, but Sacred, Anointed with Holy Oil to be God's Minister and Vicegerent 
n Rom. 13.4, 5, 6. . And therefore to rob God's Clergy of Tithes, etc. is also the cursed sin of Sacrilege, because the High Priest the Representative of them all, 
Rom. 11.16.  was also Gods Anointed, Anointed with Holy Oil to his Sacred Function, as well as the King. Zech. 4.14. These are the two anointed ones (or Sons of Oil) which stand by the Lord of the whole Earth. This Targum expounds of Joshua and Zorobabel, who were anointed, (the one for the Princely Government, the other for the Priesthood) with the selfsame Oil 
o Numb. 35.25. , and accordingly God himself (with relation to the days of Christ) doth call this sort of theft, Sacrilege. Will a man rob God, (saith he) yet he have rob me: but yet ye say, wherein have we rob thee? ('tis answered) in Tithes and offerings. Ye are cursed with a curse: (that is, surely and greatly cursed) for ye have rob me, even this whole Nation, Mal. 3.8, 9 1 Cor. 9.14.  
'Tis Sacrilege then, (the cursed and damnable sin of Sacrilege) to rob God in the Ministers of his holy word and Sacraments: But how much rather to rob God in the King, his Minister and Vicegerent? Surely, if nearness of relation will make any distinction, (as touch not mine anointed, goeth before do my Prophets no harm 
p 1 Chron. 16.22. ) it must needs be the greatest Sacrilege of all, next to the robbing God in himself, of his immediate Rents and deuce of prayer and thanksgiving. Render therefore to all their deuce, (especially to God and Caesar) Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour, Rom. 13.7.  
But, 3. and Lastly, 
The falsehood and deceit of the Solemn League and Covenant discovered.  as the true Loyalist is obedient to his King, in paying of him Tribute and Taxes, etc. so also in all his other Laws and Ordinances: he still considers that his King is appointed by God to be his Minister and Vicegerent, for the External government of his Church; and therefore out of love and fear to God, and obedience to his Laws, (in serving of whom the people have only perfect liberty 
q James 1.19. & 2.12. 2 Cor. 3.17. Rom. 8.21. ) he most freely sweareth fealty to him, to be true to him, and obedient: And accordingly he rejoiceth when the Oath of Allegiance is imposed upon him, and the whole Nation; because it is for confirmation of Loyalty and subjection; that thereby there may be an end of all strife, and all both in Church and State may enjoy Peace the more securely 
r Heb. 6.16, 17 : In which respect saith Solomon, I counsel thee to keep the King's Commandment, and that in regard of the Oath of God 
s Ecclesiastes 8.2. . The True Loyalist, though he would obey his King's Commandment, (either actively or passively) without an Oath, his Conscience being bound before by the Law of God; yet because God wills such an Oath for confirmaon of the lawless in outward obedience with the just and Loyal 
t 1 Tim. 1.9. , he the more willingly takes and keeps it, that so there may be an end of all strife; for certainly he must be a notorious Rebel indeed, that will not keep his King's commandment, in regard of his Oath, if he had no other obligation; for an Oath, if it be only in such things which are not contrary to the will of God, is so Sacred and obliging a thing, that it bringeth the wrath and vengeance of God upon him that breaketh it 
u Joshua 9.20. Numb. 5.21. , and therefore saith Solomon, it is a snare to the man who devoureth that which is holy: (to wit, who taketh an holy Oath upon him) and after vows to make enquiry 
w Pro. 20.25. . (to wit, whether his Oath, or Vow be any ways prejudicial to his Body or Estate, or not 
x Ps. 15.4. :) For which cause, when Joshua and the Princes of the Congregation had made a Peace with the Gibeonites upon Oath, they durst not break it; though it were so disadvantageous, that the Israelites murmured against them, and their enemies had obtained the League by guile and craft 
y Joshua 9 : and when King Saul in a battle against the Philistines, had adjured the Israelites not to eat any food until the evening, etc. they were no less careful to keep the King's commandment in regard of their Oath; for notwithstanding the rashness of the adjuration, the greatness of their distress with hunger and confination; and the greatness of their temptation too, by the dropping of honey in a private wood: Yet no man would put his hand to his mouth, because they feared the Oath 
z 1 Sam. 14. .  
Now if an Oath be so Sacred and blinding, when it is only in things indifferent, not contrary to the will of God: How much rather is it Sacred and obliging, when it is for confirmation of such holy things, which the word of God hath (before) bound us to observe 
a Nehemiah 10.29. ? Let all be judge that have not shaken hands with their rationality: I am sure, these obligations are more firm, than solomon's. threefold Cord, which cannot quickly be broken 
b Ecclesiastes 4.12. .  
But, 2. If the Oath be rashly taken in such things that be contrary to the word of God, I know then that there is none, (except he be more Infidel than the Devils themselves 
c James 2.19. ) but will readily acknowledge that it is absolutely unlawful 
d Numb. 30.5, 8. , and consequently the obligation to keep it, as absolutely taken away: Yea, by the Law of contraposition, (if we will but allow Affirmatives and Negatives to include or suppose one another) a man is as much obliged to break an unlawful Oath, as he is to keep one that is lawful in all things according to the word of God; because as he cannot keep an unlawful Oath, without making his sin exceeding sinful: so by breaking of it, he manifesteth his repentance; whereby, he makes a reentry into Covenant with God, by a new stipulation.  
How much then was Herod (that Fox 
e Luke 13.32. ) to blame when he promised upon Oath to give the Daughter of Herodias (for pleasing him in a Dance) whatsoever she would ask; and she (being before instructed of her Mother) said, give me here John Baptist's head in a Charger? For instead of putting her off, by telling her that his Oath supposed only such requests as were lawful, he added sin to sin; for though the Hypocrite said, He was exceeding sorry; nevertheless for the Oaths sake, (as he pretended) and them which sat with him at meat, he commanded it to be given her 
f Mar. 14. Mar. 6. .  
But how much more was Cromwell (that Fox) and his Park of Presbyterians and Independents to blame, when (to satisfy the having desire of Mrs. Avarice, for pleasing them with a dance, in the great Parlour of their large Consciences) they bond themselves each to other by a Solemn, yet damnable League and Covenant, to destroy our Nation and her Religion, and to root out all order and Government both in Church and State? Herod played only the Tyrant; but these were not only Tyrants, but Usurpers too: besides, though they agreed with him in several circumstances of their cruelty and Hypocrisy; yet they much out-ballanced him in the mode and heinousness of their Oath and Villainy: For whereas Herod's Oath consisted only of a plain piece of cruelty against a single person, their Covenant was taken for the destruction of a whole Kingdom; and like the Turkish Alcoran, consisted of a Hochpoch of principles, not only bad, but some seemingly good too to cover the bad, and their evil designs with the vail of Hypocrisy. And accordingly, herein it was notoriously contradictory to its self; it pretended great Loyalty to preserve and defend the King's Majesty's Person and authority; and withal to extirpate Episcopacy, and Church Government: Which could not possibly be, without destroying the King's Authority; because they were upheld by the King's Authority. This was so evident, that they preceived it themselves, and therefore were resolved to contradict themselves further, and also destroy the King's Majesty's person too: The Presbyterians Preached him upon the block, and the Independents beheaded him and the whole Nation. And accordingly, when it had once strengthened them (the end for which it was taken) by tying the Populacy fast to their parties, under the terror of perjury; then they quickly 
* Hist. Independ. Complete. Part. 1. p. 139.  cast it aside, and called it an Almanac out of date. Yea, and punished too many for attempting to keep it. And no marvel, for their Covenant (which they had so rashly and unadvisedly taken) pretended so much for the honour and happiness of the King's Majesty, and his Posterity; that they saw they could not possibly keep it, without its contradicting them in their pulling down of Monarchy, and the establishing of their Oligarchy or Tyranny: For 
* Hist. Independ. Complete. Part 1. p. 113.  which cause, their Grandees, that they might also the better hinder their Vote, that they would not alter the ancient form of Government by King, Lords, and Commons, from taking effect, caused the Antimonarchical book written by Parsons the Jesuit, 1524. (under the feigned name of Doleman) to be published, though they knew it was condemned by Act of Parliament, 35 Eliz. But it is no wonder that they should not care for former Acts of Parliament, when as they did so lightly esteem of their own, as well as of their National Covenant: Wherein, though they also pretended to be great Reformers from Popish superstition; yet you see (as the same Author observes) that they can join interests with France, Doctrine with the Jesuits, to carry on their design, and reduce us to the condition of French Peasants and Slaves, under the Kingdom of the Saints.  
And the truth is, though the greatest part might do what they did, not out of malice, but rather (as our Martyred Sovereign charitably speaks of them, in his ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ) out of misapprehension of things, or misinformation; yet it is notorious that most of the Chief and Heads of them acted against their own knowledge and Conscience, no less than Herod did in beheading of John the Baptist; for as Herod knew and acknowledged that John was a just man and an holy, and had done nothing worthy of death; but only a spleen he had against him, for telling him that it was not lawful for him to have his Brother's Wife, whom he had married: So these Covenanters knew not only that they had bound themselves by a solemn Oath (with hands lifted up to the most high God) to preserve and defend the King, but also that he was so just a man & an holy, that they could find nothing of any moment to stuf out their black charge against him: They knew that he comported 
* Hist. Indedend. Complete. Part 2. p. 218.  himself in his afflictions with such admired temper, prudence and constancy; that many even of his engaged Enemies themselves became his Converts thereby, speaking Panegyrics in his praise: Particularly, Harry 
† Hist. Independ. Complete. Part 2. p. 15.  Martin making a speech in the House upon the Debate, touching Kingly Government, whether a King, or no King? gives this judgement of him, that if they must have a King, he had rather have had the last than any Gentleman in England; he found no fault in his person, but in his Office.  
And yet for all this, like Herod too they could pretend to do what they did for their Oaths 
* Hist. Independ. Complete. Part 2. p. 242. etc.  sake: Especially, in their compliance with the bloody Irish Papists; though by their Oath they were engaged so much to the contrary, to defend the King and his posterity, and to root out Popery. But their minds were so bend to ruin Monarchy, and the Protestant Religion, merely to raise themselves, and support their own faction; that they did not consider what they said or did: And their Oath besides was so intricate, and full of contradiction, that they could not tell what to make of it: And therefore they sometimes rejected it, and sometimes pretended it, in their Hypocrisy, for the sake of those parts in it which they thought the most favoured their designs, according to their own vain whimsies, and Fanatical imaginations; as 
* Hist. Independ. Complete. Part 1. p. 79 & 80.  Marshal that Turncoat Priest, (having always a special care to side himself with the prevailing Party) in a Sermon at Margaret's Westminster cried up Presbytery and the Covenant, whenas before (to ingratiate himself with the Independents) he had as much slighted both in the Army: for otherwise, their facinorous acts shown that they feared an Oath no more than Herod did in beheading John the Baptist: If they had feared an Oath, their Oath of Allegiance and Supremacy, (as they ought to have done) yea, and their own Covenant too; then instead of murdering their King, they would have kept his commandments: But the truth is, as Herod perpetrated his wicked act, not for his Oaths sake, but for Herodias sake; or rather for his and her envy, and their lust's sake: So these silly Reformers did what they did, not for their Oaths sake, but for their Oligarchy or Tyrannies sake; or rather for their Pride, their Envy, their Covetousness, and all their lust's sake.  
Now, what should I spend time in confuting these unworthy men, in their contemning and despising the holy orders of Episcopacy and our Church Government; by joining them in their Covenant, with Popery, Superstition, Heresy, Schism, Profaneness, and whatsoever is contrary to sound Doctrine, and the power of Godliness? When as the 
† Burton of the Wars in England, Scotland and Ireland. p. 65.  Bishops. (not only) imposed an Oath (as an Anticovenant) called etc. (Et caetera) against the introduction of any Popish Doctrine into the Church, and the subjection of it to the Usurpations and superstitions of the See of Rome; but also you have seen already how they contradicted themselves therein, by joining interests with the Papists, and Doctrine with the Jesuits, to root out Monarchy and Protestancy, giving them a toleration of their Religion, and the possession of the English Protestants Estates for their Hire. Yea, and you have seen too, how the God of order himself hath confuted them in the Text; commanding all to fear the Lord and the King, together; he that feareth the Lord, (let him pretend what he will) will also fear and honour his King.  
Yet notwithstanding all this, they want not Disciples and Followers to this very day; (as well as other Sects and Schisms;) there be too many amongst us, that have took no heed to the Leven of these Scribes and Pharisees; not only of the Laity, but also of the Clergy. Which is a thing much to be admired at, that men that profess so much learning and Religion too, should betray so much weakness in their judgements, and perverseness in their wills; as to be zealous of keeping that Covenant, which they know is so contradictory in its self, that a man cannot possibly keep it without breaking of it. I know you would scorn to be called fools; but I am sure that your Masters (if they had meant honestly) shown far more wisdom, when (upon the consideration of its contradicting them in pulling down of Monarchy) they cast it aside, and called it an Almanac out of date; and punished too many for attempting to keep it. And what will you follow your Masters only wherein they were vicious, and not in their repentance? Though God forbidden but that yours should be real and serious: For than others need not, 
Tit. 3.1, 2, 3.  you would call yourselves fools a thousand times over and over, yea, mad, that you should ever be so wicked, rash and unadvised, as to justify the abominable proceed of those Covenanters we read of Psal. 83. Who although like your Masters, they were men of several Interests and Religions; yet bound themselves each to other by the like solemn, yet damnable League and Covenant against God and his Church: Or like the Kings of the Earth and their Heathenish Subjects against the Lord, and against his Anointed 
g Psal. 2. .  
But thanks be to God, 
* Dr. Lees recantation Sermon, or his Corhumiliatum & contritum, for taking the solemn League and Covenant. Printed 1663.  some have considered themselves already, recanted and conformed; as the forementioned Dr. Lee, etc. And others too like Agrippa, have been almost persuaded; but their Oath they say, sticks in their consciences; they are afraid to conform, for fear of that. I would to God their Oath of Allegiance, obedience, and Supremacy, had stuck in their Consciences as much before: then they would have been True Loyalists, and True Conformists still, and not so shamefully have broken the commandments of the Lord and the King: But such is the deceitfulness of sin, (the greatest mystery in iniquity) that men by nature do easily forsake the good, and cleave to the evil; where they stick so fast, that they cannot possibly return from thence to the good again, without the concurrent help of God's grace, and the Omnipotent hand of a Deity. Yet our hope and desire is, that God (in his good time) will open their eyes, and lose them from this bond of iniquity; that they may be not only almost, but altogether such as St. Paul was, except his bonds 
h Acts 26.28, 29. .  
And lastly, as all aught to have a special care how they sin against the light of their Consciences, (and yet pretend Conscience for the same) lest they incur the greatest Damnation: So let none be so wicked and absurd to reject Repentance and Conformation for fear of shame; (as proud persons are too apt to do.) For that is another great deceitfulness of sin, and collusion of the Devil, for men to think that to tend to their shame and disgrace, which purchases them the greatest honour and esteem. St. Aug. got more honour by his confessions and retractations than by all his other writings besides. Nor did this learned Doctor get so much esteem by any thing that ever he did, as by this his Sermon of recantation. Whereas if he had been still obstinate in so wretched an Oath, and had scorned to conform, he knew he should but increase his shame and dishonour; and that not only temporal, but eternal too: for Christ himself saith, that as he that confesses him before men, shall be confessed of him before his Father which is in Heaven: So he that denies, or is ashamed of him, and of his words, in this adulterous and sinful generation; of him also will he be ashamed, when he cometh in the glory of his father, with the holy Angels 
i Mat. 10.32, 33. Mark 8.38. .  
The True Loyalist considering this, sticks to his Oath of Allegiance and Supremacy, the more steadfastly; and in regard thereof is the more afraid to break his King's commandment; because it is made, not for man and his lust's sake, but for the Lord and his sake 
k 2 Chron. 19.6. . Therefore (as Saint Peter hath exhorted him) he freely submits himself to every ordinance of man for the Lords sake: Whether it be to the King, as Supreme, or unto Governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well; yet he willingly submits himself, (either actively or passively) because so is the will of God, that with well doing he may put to silence the ignorance of foolish men 
l 1 Pet. 2.13, 14, 15.   
1. Actively, by obeying his King, not only in such things which are already commanded by the Lord, in his word: but also in all other things which are not contrary to it: Let things be never so indifferent in themselves, neither made simply good or bad by the command or prohibition of God, but hang merely upon the State of times, and the various customs, and manners of Nations; yet when they are once commanded, and made the Laws of the Land, he pays obedience to them, as to things not indifferent; because otherwise his King's Power and Prerogative would in effect be nullified, contrary to the Law of God, and destructive to Christian Government and Magistracy. Wherefore (left in the very act he should disobey, not man, but God himself 
m 1 Thes. 4.8. ) He is necessarily subject, not only for wrath, but also for Conscience sake 
n Rom. 13. 5●.   
And indeed those things which in themselves are indifferent, must needs become good and necessary, when they are once made the Laws of the Land; because therein they also tend to our good and welfare, both in Church and State.  
1. In the State, if there were no Laws, there would be no living; the weakest than would always go to the Wall. Yea, men would then be like fish in the Sea, the greater would evermore devour the less, the strongest arm and the longest Sword would always carry it; the passions of men would then set them in as great a combustion, as when Phaeton road the Sun: happy therefore is that Nation that hath binding Laws in it, to curb our corrupt and irregular passions; but thrice happy is that Nation that hath Governors in it endued with such a spirit, as makes them willing to execute those Laws: for otherwise, were there never so good Laws, and the King or Supreme Governor should have never so great a desire to have them executed; yet seeing with other eyes, and handling with other hands than his own, he cannot always have his will fulfilled, (excepting only in Supreme causes, where he sits as immediate Judge himself) without the concurrent help of inferior Governors: For which cause, though the Israelites in the Wilderness were a more collective body than other Nations, yet Jethro, Moses Father-in-Law (seeing how he toiled in judging them alone) advised him to choose inferior Governors, to judge the smaller matters, and to bring the greater unto him: and not only so, but such men too, as were rightly qualified for their Office; able men, such as fear God, men of truth, hating Covetousness 
o Exod. 18.   
2. In the Church, if there were no ordinances, there would be no order; and if no order, no unity in God's service, nor steadfastness in the Faith 
p Col. 2.5. . Yea, though there must be Heresies, or Sects among us, (as our Apostle speaks) 
q 1 Cor. 11.19.  yet if men should have no Ordinances to contain them in order, but be permitted to live as they list themselves, as they were when there was no King in England, like as when there was no King in Israel 
r Jud. 17.6. : There would be so many the more Divisions and Confusions in the Church, whereby the more Tumults and Troubles would be raised in the State. For the welfare of the State is embarked in the welfare of the Church; no Christian State can possibly be sound and well, when the Church is sick and shattered into Schisms, any more than Hippocrates' Twins can live or die asunder. This hath been too evident in all ages of the Church, especially in these latter times, now so many false Prophets have risen among us; and love (which is the bond of Peace) is waxen so cold, that iniquity doth abound, and get the upper hand 
s Mat. 24.12. , particularly, in our Independent Congregations, and other Schismatical and Heretical Assemblies among us; who under pretence of serving God in their private Meetings, have many times and often made secret Conspiracies, and Treacherous Combinations against the State; that they may the better serve themselves, and ruin the Church. Wherefore Authority being warned by their former mischief, hath since most prudently (especially in times of apparent danger) took order for the suppression of Conventicles and divisions in the Church, that there may be no more such evil consequences in the State; but that all things being rightly ordered according to God's prescription 
t 1 Cor. 14. ult. , we may have only peace, which God is the Author and approver of, as in all the Churches of the Saints 
u ver. 33.   
2. Passively, by suffering his King's will to be done on him, if it be unlawful, and may not be done by him. For the true Loyalist knows that as obedience to God, must be preferred before obedience to man 
w Act. 4.19. : so he is commanded to be subject to the higher powers 
x Rom. 13.1. , which in such a case cannot be without suffering: and therefore he is obedient, not only Actively, by doing his King's Commandment when it is for the truth; but also Passively, by enduring it patiently when it is against the truth: as is evident in the example of Shadrach, Meshech, and Abednego, who did obey King Nebuchadezzar, not only actively, when he had given them Rule over the Province of Babylon; but also passively, (without the least show of Rebellion) when he commanded them to fall down and worship the Golden Image which he had set up 
y Dan. 3. . And indeed where did you ever read of any Godly Martyrs or Martyr, that when he might not obey his King actively, yet refused to submit himself to him passively? I am sure the examples of the Apostles will teach you the contrary, and all the persecutions of the Church. Luther therefore (that great Reformer of our Religion) when in his Reformation he was opposed by Authority, would say, That he had rather obey than work Miracles, if it were in his power: for obedience is due to Kings, not as they are men, but as they are powers ordained of God, to be his Ministers and Vicegerents. And so accordingly, Julian the Apostate's Soldiers, though they would not worship Idols at his command, because God will not give his glory to another, nor his praise to Graven Images 
z Isa. 4.8. ; yet when he led them against an enemy, they obeyed him most readily: Distinguebant dominum temporalem à domino aeterno, & tamen subditi erant propter dominum aeternum, saith Augustine; 
August. in Psal. 124.  they had understanding in them to distinguish their temporal Lord from their eternal, and Religion too, to subject themselves to their temporal, for the sake of their eternal. All power is from God, and also for God: let the Prince invested therewith abuse it never so much for himself, as if it were his own; yet God can extract the greatest good out of the greatest evil, and order it to his glory: and therefore the True Loyalist never uses a Sword against his King, but a Buckler; never resisteth the Power, but is always submissive (either actively or passively) not only for Wrath, but also for Conscience sake.  
If St. Paul indeed had said, Let every soul be subject to Christian and virtuous Powers, there might have been some Plea for Rebellion; but (to take away all scruple) he saith, to Powers indefinitely, in that they be Powers, as St. Peter expressly, not only to the good and gentle, but also to the froward 
a 1 Pet. 2.18. .  
Sith than we are obliged by the Doctrine of St. Peter, and St. Paul, to submit ourselves to all Powers indefinitely, let them be never so wicked and Tyrannous; how much rather ought we to fear and obey those that are Peaceable and Religious, Defenders of the Faith, and Nursing Fathers to the Church? Whenas to such there doth belong a double honour; an honour as they are Gods Ministers, and trusties, and an honour as they are fearers of God, their Lord, and Sovereign 
b Ps. 15. ● . This is the glory of a Nation, this gives Virtue free scope, and makes True Loyalty the more operative.  
Yet we must remember that obedience and subjection is a thing so highly necessary, that it is enjoined to all Powers indefinitely, not only the good, but the bad too. 1. In regard of the Predicate, because obedience unites men together, and makes them Victorious; it is the very strength and bulwark of a Nation. 2. In regard of the Subject, because wicked and Tyrannous Princes serve no less for our Trial, than good ones for our Consolation: and who would not be happy, eternally happy? Blessed is the man (saith St. James) that endureth temptation: For when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him 
c James 1.12. .  
And accordingly, to show the great necessity of this duty, the Lord himself (by his Apostle) hath here enforced obedience to it, with two such moving arguments, as they eminently comprehend all.  
The first may serve for an use of terror, to fright all fanatics from Rebellion; for it is taken from the exceeding great danger of them that resist the Powers: because the Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God: and they that resist, shall receive to themselves damnation 
d Rom. 13.1, 2. ; in the vulgar Latin it is, acquirunt sibi damnationem, they do acquire or purchase to themselves damnation, to show that Rebels above all Malefactors do the most worthily receive damnation; for what can a man receive into his possession more worthily, than that which he receives by purchase? Moreover to show the great interest and propriety they have in damnation, they are said not only to receive it, but to receive it to themselves: they shall receive to themselves damnation; and that both Temporal and Eternal.  
1. Temporal, the very provoking a King to anger, incurreth death, without his mercy and Clemency. The fear or Wrath of a King (saith Solomon) is as the roaring of a Lion: he that provoketh him to anger sinneth against his own Soul: That is, offendeth against his own life, hazards and jeopards it 
e Pro. 20.2. & 19.12. . Yea, the Wrath of a King (saith he) is as the messengers of Death, without the wisdom of the Wise to pacify it 
f Pro. 16.14.  How much rather than doth that Cursed Traiter deserve Death, (even that terrible and ignominious death the Laws of England have assigned him,) that hath so little fear of God before his eyes, as not to be afraid to stretch forth his hand to destroy the Lords anointed? Murder is a crying sin, it cryeth for vengeance, vengeance 
g Gen. 4.10. ; but Regicide, what shall I term it? it is a Roaring sin, it roareth louder than all the Diabolical voices in Plutarch did together, for the Cessation of their Oracles, upon the coming of our Saviour; for by Murder one single person may be destroyed only, but by Regicide, the murder of a King, many times a whole Nation, even all the Members of a body Politic perish in his ruin; as the body Natural doth by the loss of the Head, from whence the Metaphor is drawn.  
2. Eternal, and that most proper in this place; for though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for damnation, make no difference between that condemnation which is Temporal, and that which is Eternal; the judgement of man in this life, and the judgement of God in the life to come 
h Rom. 2.2. Compared in the Orig. with Luk 23.40. ; yet the reason wherefore damnation here, is pronounced against them that resist the Powers, being because in resisting them, they resist the Ordinance of God, doth plainly show that it is chief meant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of eternal judgement. Scripture and Order requires that a sin against God, be punished with damnation eternal, and a sin against man, as man, only with Temporal; and a Rebel sins against both: He sinneth against man, in that he resisteth the power of his King, as he is a man: He sinneth against God, in that by resisting the Power of his King, he resisteth the Ordinance of God. And therefore (as the word signifieth) he is guilty of both sorts of punishment, not only Temporal, but chief Eternal; as is evident in the example of Corah and his Accomplices, who because in being gathered together against Moses, and against Aaron, they were gathered together against the Lord; they were not permitted to die the common death of other men, but the Lord made a new thing, caused the Earth to open her mouth, and swallow them up quick into Hell 
i Numb. 16. .  
The 2. is an use of comfort, both to draw Rebels to Loyalty, and to encourage True Loyalists therein; for it is taken ab utili, from the great good that flows from the Ministry of the King, to the bodies and souls of them that are obedient and do good: he is the Minister of God to thee for good 
k Rom. 13.3, 4. ; be thy Prince good or bad, (there is no exception in this respect) he is still the Minister of God to thee for good; Si honus, 
August. Serm. 6. de verbis Dom. secundum Mat.  nutritor est tuns; (saith St. Austin) si malus, tentator tuus est; if thy Prince be wicked and Tyrannous, he is thy temper to exercise thy patience; whereby he becomes the cause of thy eternal good, by thy temporal evil: But if he be good and Religious, a true defender of the Faith, he is thy Nurse, yea, a nursing Father to the whole Church; whereby he becomes the Minister of God to thee for thy greater good, both Temporal and Eternal.  
1. For thy praise, do that which is good, and thou shalt have praise of the same 
l Rom. 13.3. . Governors are sent by the King, not only for the punishment of evil doers, but for the praise of them that do well 
m 1 Pet. 2.14. . Yea, if thou be'st good and obedient, thy King, by the influence of his good Government, will not only promote his own honour 
n 1 Sam. 2.30. , but will be the Minister of God to thee for thy praise in all: fear thou the Lord and the King, and thou shalt have no need to praise thyself; the lips of others, even strangers shall give thee praise enough 
o Psa. 15.4. Pro. 27.2. : Yea, thy very enemies shall be at peace with thee 
p Pro. 16.7. .  
2. For thy profit, both in Church and State. 1. In the State, to protect thy body and estate, from the rage of enemies and adversaries, both within and without the Commonwealth; that thou mayest enjoy thy Meum and Tuum with the more peace and security. 2. In the Church, to defend thy Faith in its integrity; both by the assistance of godly Preachers, and learned Antagonists in the cause of Christ; and by a strong fence of right Order and Discipline; that thou having no lets nor hindrances in thy Religion, mayest not only have temporal happiness, but also eternal: Therefore St. Paul exhorts us very earnestly to make supplications, Prayers, intercessions, and giving of thanks, not only for all men in general, but for Kings in a special manner, and for all that are in authority; that we may lead a quiet, and peaceable life in all godliness and honesty: for this is good (saith he) and acceptable in the sight of God our Saviour: Who will have all men to be saved, and come to the knowledge of the truth 
q 1 Tim. 2.1, 2, 3, 4. : To wit, by the means of wise and Religious Princes, such as was Constantine the Great, that great Favourer of Religion, and Defender of the Faith.  No Salvation out of Christ. 
Be wise now therefore O ye Kings: be instructed ye Judges of the Earth 
r Psa. 2.10. . Consider, that as you have your power, not from yourselves, or from your Subjects, but from God: so not for yourselves, to satisfy your own lusts, carnal ends and interest; but also for God, to rule his people, nurse his Church, and contain it in order. This is the end for which all Kings are ordained; the care of the Church is their great Depositum, the very burden of their charge 
s Isa. 44.28. & 49.23. .  
But alas! all have not obeyed the Gospel of Christ 
t Rom. 10.16. : The Turks and Jews do yet stand out, and the fullness of the Gentiles is not yet come in 
u Rom. 11.25. : though no people are found so Barbarous, but they will have some form of Religion or other to acknowledge a God by; as all India, East and West, showeth: Yet many Kings of the Earth, and Heathen Rulers are so far from embracing Christ and his Gospel, that they still set themselves, and take Counsel together, against the Lord, and against his Anointed, saying, Let us break their Bands asunder, and cast away their Cords from us 
w Psa. 2.2, 3. .  
Ecclesiastical History will inform you, that almost all ages of the Church have felt the rage of their persecution 
x Acts 4. . But let them go on, they are left without excuse; all have heard the glad tidings of Salvation; the sound of the Gospel hath gone out into all the Earth, and the words of it unto the ends of the World 
y Acts 2. Rom. 10.18. Psal. 19.4. . Neither let them dream that Salvation can be had in any thing out of Christ and his Gospel. They indeed seeing through the glass of their punishments, the cursed nature of Original sin to be ebullient in their members, do with much Zeal and Devotion worship God ignorantly in some Idol or other 
z Acts 17.23. , thinking by their childish Idolatry, and vain Incense and Oblations, either to expiate their sin, and the sad effects thereof, or to win God's favour unto them 
a 1 Kings 18. . But alas! they are so far from doing of that, that robbing God of his due honour by their Idolworship, they so much the more provoke him to anger against them 
b Jer. 11.17. : It is as vain a thing for them to imagine that they can be saved by the works of their own hands, as to conceit that they were made by them, or are preserved; common reason teaching them (if their understanding were not darkened 
c Ephes 4.18. ) That the former is as impossible to be done as the latter, without the Omnipotent hand of a Deity: for God's infinite justice being wounded by sin, deliverance from it is a new Creation, and a Resurrection from Death and Damnation to life again; and therefore cannot possibly be effected by any thing, but by Christ, God, as well as man; and man too, as well as God; for both those Natures, Divine and Humane, must necessarily be in the person of him who is our Redeemer, or else a peace could never have been concluded between God and man: If he had not been God, he could not have satisfied the infinite justice of God, by fulfilling all righteousness for man 
d Mat. 3.15. , which man as man (by reason of his finiteness, and imperfect holiness) could never do for himself: And if he had not been man, the satisfaction could not have been made in the same nature which sinned, without which the satisfaction had been null, for want of mutuality.  
You see then that Salvation from the Wrath of God, cannot possibly be obtained by any vain and Anger-provoking worship, which you perform, but only by Christ and his Mediatorship; God dwelling in our flesh, perfect God, and perfect man. And therefore the Word of God (than which there is nothing so rational,) doth impute our Salvation only to Christ, neither is there Salvation in any other, for there is none other name under Heaven given among men, whereby we must be saved 
e Acts 4.12. . And St. John saith, He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life: but the Wrath of God abideth on him 
f John 3.36. & 17.3. Heb. 2.3. 1 John 5.10. .  
O therefore as you tender your everlasting Peace, delay no longer to kiss the Son of God, Christ Jesus our only Lord and Saviour 
g Psal. 2.12. , not with a Judas' kiss to betray him 
h Mat. 26.48. ; but with the mouth of Faith and obedience in token of homage 
i 1 Sam. 10.1. , that he was Anointed to be your Lord and King by God the Father 
k Psa. 89.27. Revel. 1.5. Phil. 2.8, 9 ; lest by your infidelity ye perish from the Way, the Truth, and the Life 
l John 14.6. .  
And you O Christian Kings that are already established in the Faith, and embrace Christ and his Gospel, (the only means of your Salvation) accomplish ye the end of your Ordination: be ye true defenders of the Faith, and Nursing Fathers to the Church; that Christ may defend you from your enemies, and nurse you in your Kingdoms: manifest your wisdom by scattering the wicked in judgement, and bringing the Wheel over the ungodly, that the Lord may establish your Thrones in righteousness 
m Pro. 20.8, 26. & 25.5. ; Let Christ rule in your hearts by Faith 
n Ephes. 3.17. Col. 3.15. , that you may rule his people the more faithfully: Pay ye True Loyalty and subjection to Christ your Lord and Master, that your Subjects may the more cheerfully pay you yours: In a word, have a care of increasing your accounts, by negligence in your charge 
o Luk. 12.48. : But crown your Sacred Office with Christian examples, that at last you may exchange your corruptible Crowns for Crowns of glory.  
But Lastly, we must not forget, that if a King should be wanting in his duty to fear the Lord; yet our duty is nevertheless to fear the King: let him be what he will, that can be no excuse to us; we must not forsake the Lord, for his sake; but still be subject unto him, for the Lords sake. Wickedness in a King may bring destruction upon himself, but we know (from what hath been said before) that it can be no plea for Rebellion. Yea, suppose a King should be a notorious enemy, not only to the Lord, but to ourselves too; yet for all that, we must not Rebel, but still be subject and obedient: David (a man after Gods own heart) when he was a Subject to King Saul (that remarkable Tyrant and Rebel against God) gives us in this a very fair example; for when the evil spirit of King Saul risen up against him, and that so violently, that he sought to smite him even to the Wall with his Javelin; and though afterwards he declared his malice to be as great as David's innocency, both by hunting him from place to place, like a Partridge upon the Mountains; and devising all the ways he could besides to take away his life 
p 1 Sam. 19.9, 10, etc. ; yet (when he had him at his mercy, even at such times when he came to attach him 
q 1 Sam. 24. etc. 26. ) he would by no means Rebel, lift up his hand or his heel against him; no, nor suffer those that were about him to do it; though they much incited him thereunto, alleging that the day was come, in the which the Lord said he would deliver his enemy into his hand. But alas! they savoured not the things that be of God 
r Mat. 16.23. , the Lord delivered him into his hand, not that he should kill him, but only to try his Loyalty, whether he would kill him or not; and so the words following interpret it, that thou mayest do to him as it shall seem good unto thee 
s 1 Sam. 24.4, 5. . And so accordingly he proved himself a True Loyalist indeed, the more he feared the Lord, the more he feared the King; he cut off but the skirt of saul's Robe, and his heart smote him, much less durst he kill him 
t Psal. 4.4. . Satan for all his great policy could not prevail with him to do that; he said unto hismen, The Lord forbidden, that I should do this thing unto my Master, the Lords anointed, to stretch forth mine hand against him, seeing he is the Anointed of the Lord: With these words David stayed his servants, and suffered them not to rise against Saul 
u 1 Sam. 24.5, 6, 7. . And when Abishai (for the same reason) would have killed him in the Wilderness of Ziph; David was astonished at his boldness and impudence, and forbade him with great indignation, saying, Who can stretch forth his hand against the Lords Anointed, and be guiltless 
w 1 Sam. 26. ? But behold! instead of satisfying a revengeful nature upon his enemy, he so pacified his wrath by yielding, that he even enforced tears from his eyes 
x 1 Sam. 24.16, 17, etc. : made him promise him that he would do him no more harm, yea, confess his own folly, and bless him 
y 1 Sam. 26.21, etc. .  
This is so exactly according to what his Son Solomon hath taught us, Ecclesiastes. 10.4. that he may seem to have borrowed his Wisdom and Counsel therein, from this very story: the words are these, If the Spirit of the Ruler rise up against thee, leave not thy place, for yielding pacifieth great offences. If the Spirit of thy Ruler rise up against thee, let it be for what cause it will, yet for all that, thou must not leave thy place and rebel, to make him yield by constraint: but keep thy order and station still 
z 1 Cor. 7.20, 24. , and endeavour to pacify him by yielding. This is the duty of us all, how great then is the sin of them that leave their places, and rise up against their Ruler, when his spirit is calm and sedate? and by their Rebellion enforce him aftewards to rise up against them, and yet refuse to pacify him by yielding, though themselves have been the cause of his provocation? fanatics themselves may be Judge, but withal let them repent, lest by their pride and obstinacy they also provoke God's anger against them. And in a word, let us all be as careful always to discharge out duty to the Lord and the King, that we may not make ourselves for ever miserable by Rebellion; but that as Kings on Earth die like men, so we in heaven may live like Kings 
a Psal. 82.7. Revel. 5.10. .   

Part II.  
NOw Secondly, that we may obtain this heavenly and Royal inheritance of the True Loyalist, and avoid the everlasting perdition of Rebels, Solomon also gives us a seasonable caution, to meddle not with them that are given to change; for by Changers here are meant Rebels, such as neither fear the Lord nor the King, but under an hypocritical pretence of being great Zelots in Religion, pride themselves in nothing more than to rebel, and change the Laws and Ordinances of them both. And so accordingly, the Jews 
* Weems Christ. Synag. Of Civil persons, parag. 1. cap. 6. Sect. 7. p. 1 59  termed them Shonim, Rebels; because they varied from the commands of the Lord and the King. And hence came that Sect called Hashonim, who taught that no King should be acknowledged upon earth but God only. Such were the degegenerate Essens, who thought it impiety to be subject to any man: and to come home to ourselves, such are our degenerate Papists, and fanatics too, they both make division between the fear of the Lord and the fear of the King; as if these Changelings were wiser than the wifest who hath joined and enjoined them together. Yea, and that which is worse, they are not afraid to make the fear of God, the reason of their Rebellion against the King. O what must one day be the judgement of these Brothers in blasphemy, Vox faucibus haeret, it is unexpressible! Yet we may guests at it by that terrible one, which befell Cora and his rebellious fraternity 
b Numb. 16. ; for they resemble them exactly, who under a pretence of being an holy assembly, men that greatly seared the Lord, gathered themselves together against Moses, and against Aaron 
c Ver. 3. : and yet did most shamefully contradict themselves therein, for in the very act they were gathered together against the Lord 
d Ver. 11. ; because in resisting them, they resisted his Ordinance: For which cause the Lord made a new thing, caused the Earth to open her mouth, and swallow them up quick into Hell: 
e Ver. 30.  and commanded his Servant Moses too, to speak unto the rest of the Congregation, who were not Confederates with them in the rebellion, to departed from the tents of these wicked men, and to touch nothing of theirs, lest they were consumed in all their sins. 
f Ver. 26.   
Now, for this very reason it is, that Solomon hath here joined and enjoined the fear of the Lord and the King together; that considering by this example, that it is impossible for them to fear the Lord, without fearing the King, they might no more be so impudently wicked, to rebel against their King, and yet pretend Religion for the same, and the fear of God.  
And, 2. For the same reason, he also giveth us this seasonable caution, to meddle not with them that are given to change, or not to be of their party who enterprise any alteration from Kingly Government, and vary from the Laws and Statutes of the Lord and the King; lest (by confederation with them in their Rebellion) we be also consumed in all their sins: for their calamity (saith he, in the verse following) shall rise suddenly, and who knoweth the ruin of them both? Both Changers from the fear of the Lord, and Changers from the fear of the King.  
And both the Papists and fanatics are notorious Changes from them both; for though it be true, they do as unbrotherly dash one against another in their opinions, as Manasses and Ephraim: Yet they are as firmly agreed together against the King, or rather the Lord and the King, as they were against Juda; 
g Isa. 9.21.  for their Combination against the King, is only that in his destruction, they may the better build up themselves out of the ruins of God's Government and his Church: And therefore it comes to pass, that as Christ, the Head of the Church, 
h Eph. 5.23.  was crucified between two Thiefs; 
i Mat. 27.38.  so the King, his Vicegerent, for the sake of his Church, is Crucified between these two Malefactors: by the Papists on the one hand, and by the fanatics on the other.  
I begin with the Papists, not only because they are thought to Witch ride the fanatics into Rebellion; but because they are the most ancient Changers: They were the first, that changed the Truth of God into a lie. 
k 2 Thes. 2.  How oft hath Antichrist and his Satanical Emissaries attempted to change our Religion into their abominable Idolatry, and to warp it again from its primitive rule of reformation, with their superstitious vanities, and how oft too have they attempted to bring our Necks again, under the yoke of their intolerable Tyranny; that they might make a prey of the sat of our Land, to feed the unsatiable appetites of their Avarice, Pride, and Luxury? They that have read Fox's Acts and Monuments, and other Ecclesiastical Histories, cannot be ignorant of what doleful Tragedies they have acted upon this Theatre of England: How often the Whore of Babylon and her brood have endeavoured to drown our Church with the blood of Martyrs: though (contrary to their expectation) God made their blood to fructify more Flowers in his Garden, 
l Cant. 4. 1●. etc.  than the wild blood of the Danes is said to have bred Weeds 
* These weeds (they say) having (at some time in the year) a bloody juice in them, (like the Indian Tree Anatardion) and being mostly sound in such places where the Danes are thought to be slain, are said by the vulgar to have sprung from their blood, and accordingly called Danes Weed. Howsoever, Sanguis martyrum Semen est Ecclesiae.  in this Nation. Nor how many desperate stabs they have made at the breast of our Princes; nor deadly blows at the heart of the State; nor how much life and vigour they have put into many Insurrections and Rebellions in the bowels of the Kingdom: Their desperate design in Eighty Eight to cut us all off, root and branch, from being a Nation, that the name of a reformed Church in England might be had no more in remembrance, 
m Psal. 83.4.  did not a little proclaim their inveterate malice against us: But their Treachery in the Gunpowder Plot, to blow us all up at one blow, did manifest it to the very life; for that (as one observes) was the very Masterpiece of all the Policy of Rome and Hell. O merciless cruelty! No Treason like to that, unless it were the Treason of Satan against the State of man in Paradise, to blow up all mankind in Adam, the representative of it, at once.  
But I am not a renewing any History, to make them the more famous for infamy; neither need I, they are famous enough for that already: my business is only to remind you of some chief remarks of their hellish Treasons and Massacres, that you may be the more wary for the future how you meddle with these Changers; for notwithstanding all their former frustrations and disappointments, their malice against us is as uncapable of disheartening, as Balaam was in his attempts of cursing Israel: Let God appear never so often against them, let the Angel of the Lord stand with a drawn Sword in his hand, they will on yet again. 
n Numb. 22.2 Pet. 2.15, 16.  This was but lately 
* An. Dom. 1678.  too apparent in their horrid Treason, and murderous attempts against the Sacred person of our now most gracious Sovereign Lord King Charles the Second, of ever blessed memory, next under God and his Christ our Saviour and Prince of peace.  
And as their malice begets cruelty; so their cruelty seldom of never goes without craft: The Church's enemies are Serpentina Soboles, the seed of the Serpent. And as the way of a Serpent upon a Rock is unknowable, 
o Prov. 30.18, 19  so are their ways too of undermining the Church, 
p Neh. 4.11. Exod. 1.10.  craft and cruelty are their chiefest Engines of mischief, not one, but both; they exercise craft for the sake of their cruelty, that it may wound the deeper and the more assuredly: ingenium superat virès, Policy makes the Sword of malice cut keener than strength doth: Therefore as the Devil when he intends to be the greatest Abaddon or Apollyon, a destroyer, 
q Revel. 9.11.  ever joins Reynolds tail to his Lion's skin: 
r Eph. 6.11.  So his Auxiliaries, those that fight under his Banner, when they intent the most mischief against the Church's peace and welfare, ever add craft to their cruelty. And so accordingly these Emissaries of Satan and Antichrist did in their forementioned plot against his Sacred Majesty, when they murdered 
* The Trial of Sir Edmondbury Godfrey's murderers, at the Kings-Bench-bar, at Westminster, on Monday the 10th of Feb. An. Dom 1679. Where, upon full evidence they were convicted, and received sentence accordingly, on Tuesday the next day solloveing. Printed 1679.  Sir Edmundbury Godfrey, one of his Majesty's most Loyal Justices; for they perpetrated that crying sin lest their hellish Treason should be discovered by their own confessions, which that worthy Magistrate had lately taken from them: and the rather, because they did as greatly hate him for his great sincerity in the True Protestant Religion, as for being so active and industrious in the discovery of their Plot. O man! or Prophet shall I term thee, (for thou didst foretell that thou shouldst be the first Martyr, and I hope thou shalt be the last though our Religion will not suffer us to be so wicked, silly and ridiculous to worship thee as a Saint; yet thy name is to be ever honoured for thy True Loyalty and Fidelity to the Lord and the King. Neither was their craft less seen in the mode of his murder: One while they dogged him into the fields: Another while they sent people to spy when he came abroad, that they might follow him into some dark Alley, or other obscure and unfrequented place, and there dispatch him. And though their expectation was split in that, yet their craft and cruelty was still the same; for as he was coming from about St. Clement's Church towards his own house, near Charing-Cross, (about 7 or 8 a Clock at night,) notice being given them of his approach near to Sommers●t-house, they met him at the back gate, and that under a pretence of parting a fray, (a counterfeit scuffle being made between two of them, a Priest and another, for the purpose,) for knowing that he was a man always careful to keep the peace, and punish them that broke it, they thought it a very apt means to train him into the yard, where (the fray parting of its self) they most cowardly strangled him, on a sudden, before he had time to put himself into a posture of defence lest through his valiantness he should have put them all to the rout. And now having killed his body, in the next place (to wave suspicion from themselves) they endeavour to kill his reputation, and lay the blame of this foul murder upon himself; for as soon as opportunity had given them the conveniency to carry him forth, they cast him into a Ditch; where they left him, with his Gold and Silver in his pocket, and his own Sword thrust through him: But laid his Glvoes, Stick, and other things upon the bank; that so the world might conclude, that he was male-contented, and had laid violent hands upon himself; and his relations to save his Estate, had run him through. Though all that knew him, knew that he was not at all troubled in mind, or discontented, but only at their villainy; for fear their hellish treason should not be discovered soon enough, before it had taken effect to the ruin of his King and Country. Yet when this was first noised abroad, there was such strangeness in the report, that (till such time as providence had discovered their treachery) it filled the whole Nation with wonder, and amazement, and set all True Loyalists at a stand. O how did the Lord for a while seem to favour the proceed of these bloody Assassinates! The children of this world (saith our Saviour) are in their Generations wiser than the Children of light. 
f Luke 16.8.  But alas! their greatest wisdom is but foolishness with God: 
t 1 Cor. 1.8.  for thanks be unto his mercy, he quickly frustrated the tokens of these Liars, and made these Diviners mad he turned their wisemen backward, he destroyed their wisdom, and made their knowledge foolishness: 
u Isa. 44.25.  He caused these Changers to bring up birds 
* Dr. Oates Mr. Bedlow, and Mr. Coleman.  to peck out their own eyes. He suffered Satan to delude them with pride 
† They were so far from contrition, that they made a Narrative of the murder, and gloried in it as a most Conscientious, Charitable, and Heroic act, etc. pursuant to the Decrees of the Council of Lattran.  and self-conceitedness for a while, that he might change their glory into the greater shame, 
w Hosea 4.7.  he took them in their own craftiness like Haman, 
x Esther 7.10.  and made their Counsel to carry them headlong, like Achitophel's to the Gallows. 
y 2 Sam. 17.23. Job 5.13.   

The Pope the Antichrist.  
But this punishment was but temporal, which they did most deservedly receive as they were Changers from the fear of the King; there is a sadder behind, an eternal one, as they were also Changers from the fear of the Lord: not only in that they resisted his Ordinance, in resisting the power of his Vicegerent; but also in that therein they sought the subversion of all his other Doctrine and Discipline, in this his Church of England, as well as others: For these Changers were the Emissaries of the Pope, the Lords greatest Adversary and Opponent; and therefore not unfitly termed (by our Apostle) the man of Sin: 
z 2 Thes. 2.3.  Nor by St. John the Antichrist. 
a 1 John 2.18.  There be indeed (saith he) many other Anti Christ's in the World; every Heathen is such an Antichrist; he confesseth not that Jesus Christ is come in the flesh. 
b 2 John 7.  The Turk, every false Religion, and every Heretic is also such an Antichrist; for though many of them do Historically, and Diabolically confess that Jesus Christ is come in the flesh. 
c Mat. 4.11. James 2.19.  Yet they doctrinally deny him 
d Mat. 10.33.  by being ashamed to confess, 
e Mark 8.38.  or by believing in him contrary to his word, the saving of the Soul: 
f Heb. 10.39.  but there is a great deal of difference between these Anti-christs', and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Antichrist, the man of Sin, and the Son of perdition: This great Antichrist doth not only resist Christ in his Doctrine, like these Anti-christs', but he goeth beyond them; he is empatically the Liar, he denyeth both the Father and the Son, 
g 1 Joh. 2.22.  and resisteth them also in their Divine and incommunicable headship and prerogatives. 1. In their headship, he sitteth in Christ's Chair, 
h Ezek. 37.22. John 10.16. Eph. 4.5, 6.  and makes himself his universal Vicar, and Bishop; another head with him to oversee the government of his Church, Which is a thing repugnant even to common reason itself, it inferring both redundancy, and defect in his headship. 1. Redundancy or superfluity, there being heads sufficient already, besides the Pope, for external polity. 2. Defect because an humane head is too little for so great a body, as the universal Church; for it is impossible (as Bishop Jewel speaks in his Apology) that any mortal should conceive or comprehend in his mind the whole Church, to govern it; it being of so large extent, and divided by Seas into so many Countries, therefore the Scripture maketh Christ alone the Head of the Church. 
i Eph. 5.23.  Head over all things, (not some things only, but all things) to the Church. 
k Eph. 1.22.  Yet, 2. under this poor and groundless pretence, this deceiver of Nations doth resist him also in his Divine and incommunicable prerogatives, that are inseparably annexed to his headship. He usurpeth all Christ's power and Prerogatives over his Church: he as God, sitteth in the temple of God, showing himself that he is God; 
l 2 Thes. 2.4.  and what mortal is there but the Pope that doth all this? He most proudly, impudently, and absurdly unites two distinct Offices, the Kingly and the Priestly, in himself, which is his due alone, who is first a King, than a Priest for ever after the Order of Melchizedeck, 
m Heb. 7.  he opposeth and exalteth himself above all that is called God, or that is worshipped; 
n 2 Thes. 24.  he maketh himself King of Kings, he taketh upon him to set them up, and put them down at pleasue. And he usurpeth Christ's Priestly Office too, he also maketh himself the Prince of Pastors, the Bishop of Bishops, yea, the great Bishop of Souls: He equalizeth his humane traditions to the word of God; he pleads infallibility, and makes his word de fide in Controversies; and he takes upon him too to forgive sins, and produce a Pardon. All which (every one knoweth, that knoweth the Scriptures) are the Royal and incommunicable Prerogatives of the Father and the Son. And what should I say more? Panormitan, one of the Pope's hired Proctors, (as Bishop Jewel 
* Defence of the Apol. Part 2. p. 95.  observes) saith, Christus & Papa faciunt unum consistorium, & excepto peccato, Papa potest, quicquid Deus ipse potest. Christ and the Pope make one Consistory, and keep one Court: and sin only excepted, the Pope can do, whatsoever God himself can do.  
Now consider this, and then judge whether the Pope be not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Anti-christ, the man of Sin indeed? for what is more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ than sin? I am sure that he of all sinners is the greatest Changer of the sear and Ordinances of the Lord and the King. I be not afraid to publish this; for before the great and terrible day of the Lord do come, (which cannot be long, God knows when) the man of Sin must be revealed: 
o 2 Thes. 2.2, 3.  His pride which at first raised him, shall in the conclusion give him a fall as low as perdition. The King of France (as we hear) 
* The London Gazitte, Published by Authority, Paris. March 28. A. D. 1682.  hath begun lately to effect it; he hath by a perpetual and irrevocable Edict (which was registered in Parliament the 23 instant) approved and confirmed the opinion of his Clergy against him, in four very important points. 1. That the King is Independent in things Temporal; that he cannot be Deposed, nor his Subjects Absolved of their Allegiance for any cause whatever. 2. That a General Council is above the Pope, pursuant to the Decrees of the Council of Constance. 3. That the Power of the Pope is to be limited by the Ancient Canons; and that he cannot do any thing to the prejudice of the Ancient usages, and the liberties of the Gallican Church. 4. That the Decisions of the Pope in points of Faith; are not infallible without the consent of the Church. By this he hath showed a most excellent example, for all other Kingdoms and Principalities to demolish the Pope's pride, and supremacy. Whereby without all doubt, he hath purchased more honour, than all his Predecessors have done before him: And we hope in God, who hath the King's heart in his hand, 
p Prov. 21.1.  that he will persevere, and purchase to himself yet more and more, by a gradual Reformation of all his Antichristian Doctrines, according to the Primitive pattern of our Church of England.  
For 3. Antichrist deformed the Church by degrees; and 'tis not likely he should be reform without degrees: had a time to fall away, he was not form all at once; the mystery of iniquity did at first only begin to work. 
q 2 Thes. 2.3, 7.  Yet he will tell you that he had his beginning from the Holy Apostle St. Peter, but marvel not at that, for he is the man of Sin, he treads in the steps of his Father Lucifer, 
r Isa. 14.13, 14.  he was devoid of the truth from the beginning: And accordingly by St. John (as you heard before) he is called a Liar. 
s 1 John 2.22.  Nor marvel that his followers have credited him in that report for his coming is after the working of Satan, with all Power, Signs, and lying Wonders, to deceive them into unrighteousness: To whom, because they received not the love of the truth, that they might be saved, the Lord hath sent strong delusion, that they might believe a lie, to their damnation. 
t 2 Thes. 2.9, 10, 11, 12.  For the truth is, from the first Plantation of Christianity in Rome, till the time of Gregory the Great, Bishop of Rome, (not Antichrist, but St. Gregory) when John bishop of Constantinople usurped the title of Universality, there was no such thing as the name of an Universal Bishop heard of to be in Rome, (& I suppose not where else in the World) as plainly appears by an Epistle which this St. Greg. sent to this John Bishop of Constantinople, to reprove him for usurping that proud and wicked title of Universality; his words are these, Nullus 
† Gregory lib. 4. Epist. 36.  unquam praedecessorum meorum hoc tam prophano vocabulo uti consensit: There was never any of my predecessors that would be called by this profane title. And in another Epistle 
* Gregory lib. 4. Epist. 38.  (having resembled him to Lucifer) he saith thus unto him, Tu quid Christo, Vniversalis Sanctae Ecclesiae capiti, in extremi judiciies dicturus examine, qui cuncta ejus membra tibimet conaris Vniversalis appellatione supponere: What answer wilt thou make in the Trial of the last judgement, unto Christ, the Head of his Universal Church; that thus by the name of Universal Bishop, seekest to bring under thee all the members of his body? No wonder then, if Antichrist and his Crew, have endeavoured to suppress his works. But to come nearer home, Eleutherius 
* Fox's Acts and Monuments, p. 146. And Isaacsons Appen. of the Plantation & Increase of Christianity, in the Isle of Great Britain.  (who became Bishop of Rome A. D. 177.) in a Letter to Lucius, the first Christian King, (who began his Rule over the Britain's, A. D. 170.) upon his pious request for instructions in Christianity, acknowledgeth him to be Gods only Vicar in his own Kingdom. And indeed if no such Testimonies could have been produced, it must needs be a very Antichristian thing, so much as to conceit that the holy Apostle St. Peter should be so wicked, as to break any Canon of the Apostles, who made on't, 
* Canon 36.  that no Bishop under pain of deprivation, should dare to intermeddle beyond his own bounds, in another's Province, as being no ways subject to him.  
St. Peter then is free from giving beginning to Antichrist, nor will the Primitive Bishops allow him his Supremacy: Where then will he fix? What, in Lucifer? His coming is after the working of Satan, from him he derives his Pedigree. The times were pure at first, Antichrist then only began to work, he risen in his mystery f iniquity by degrees; first above Bishops, then above Patriarches, then above Councils, then above Kings, then above Scriptures; then at last, seeing he could mount no higher, he as God, sits him down in the Temple of God, showing himself that he is God.  
I need not plead that time calls me away to other things, this is enough to convince any rational man, that the Pope is really the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Antichrist, the man of Sin, and the Son of perdition. Who then would be a Papist? surely none, but those whom the God of this World hath blinded: 
u 2. Cor. 4.4.  I know that there is no Religion in the World, hath so great a Decoy in it, to make Carnal men to profess it, as Popery hath; it is more self pleasing, and gives fuller reins to flesh and blood, than any other; but nothing mor doth manifest it to be from the man of Sin. 
* Richard Burton of the Wars in England, Scotland and Ireland. p. 49.  Mervin Lord Audly and Earl of Castlehaven doth give us a very remarkable instance in this: He was educated in the Protestant Religion, but turned Papist, to have the more liberty to commit wickedness: in which he grew to so great an height, that (in the year 1631.) being condemned by his Peers for Rape and Sodomy, etc. he impudently declared in the presence of some Lords, that as others had their several delights, some in one thing, some in another; so his delight was in Damning Souls, by enticing men to such acts as might surely effect it. And marel not, that some of them have more art to hid their wickedness; for Satan himself is transformed into an Angel of light. 
w 2 Cor. 11.13, 14, 15.   
1. Therefore let us beware of these false Prophets, and deceitful workers, that are thus notoriously give to change from the fear of the Lord and the King; lest we be also inserted with them into the family of Antichrist, and adopted the Sons of perdition.  
2. Let us remember to render unto God, due praise and thankfulness for all his former benefits, 
x Psal. 103. Psal. 68.19.  wherewith he hath continually loaded this undeserving Nation, in many wonderful deliverances of our King and Country from their restless and unwearied Craft and Cruelty; lest our ingratitude hold his hand from blessing us with future mercies: For qui non est gratus datis, non est dignus dandis; He that is not thankful for benefits already received, is not worthy to receive any more.  
Lastly, Let us not forget to pray unto God most earnestly, that he will still confound all their plots and stratagems, and maugre all their malice, still protect his Majesty under the shadow of his Wings; 
Psal. 57.1.  that he our King may enjoy a long, and prosperous Reign over us; and we his Subjects may lead a quiet and peaceable life under him, in all godliness and honesty: For happy is that people that is in such a case: Yea, happy is that people, whose God is the Lord. 
y Ps. 144.15.   
2. For the fanatics, they bring up the Rear; yet they march not far behind: Yea, time was when they went before; and disquieted the Nation with this evil, (the greatest under the Sun) Folly was set in great dignity, and the Rich and Honourable were detruded into low places: Thinkers and Cobblers, and such like heaved themselves upon the Horses of their Princes, and made them walk as servants upon the earth 
z Ecclesiastes 10.6, 7. Pro. 19.10. & 30.22. . Neither was this the height of their ambition; they fulfilled Mother Shipton's Prophecy before the time: they called a Parliament of High shoes, to raze the Palace with Hobnails; and tread down all Royalty and Loyalty: They plucked the King from his Throne, and set upon it no better than a Brewer. Yea, they were tickled so much with pride and Covetousness, that they did not only attempt as the Papists did, but they actually made their King a Martyr. Et quid non mortalia pectora cogis Auri sacra fames? And what wickedness is there, that the love of money doth not tempt the hearts of men unto? Covetousness is rightly styled the root of all evil; the King being gone, they quickly changed Monarchy (Gods own Government) into Oligarchy; whereby they made the Common wealth our Common-woe; both by changing the order of nature into Anarchy and Confusion, and giving reins to their licentiousness to play Rex's both in Church and State.  
As, 1. Having cantonized 
* Hist. Independ. Complete. Part 1. p. 89.  the Kingdom amongst themselves, (Prideaux the Postmaster being King of the Westsaxons) and murdered their King to maintain their unjust possessions, they make a reentry (as it were) upon what they had formerly usurped, to lay the faster hold: and make new divisions too of the best places and preferments in the Nation: They imprisoned the Gentry, and reduced 
† Hist. Independ. Complete. Part 1. p. 65.  them to the condition of conquered Slaves, they plundered, and left them almost quite naked, and enforced free quarter from all, and would not suffer any to be Master, so much as of his own Family. Yea, these Harpies, these Lycanthropis possessed themselves of the inheritance and Estates of all, whom they at pleasure would make a Delinquent, not sparing so much as the Dead 
* Hist. Independ. Complete. Part 1. p. 128, 129, 130.  from Sequestration; as it fareth with the head, so with the members; when they had once destroyed the King, they make all true Loyalists both Clergy and Laity take up their Cross, and follow him, as he did his Saviour. Not unlike the savage Tartars, who when their great Cham dies, cast many of his dearest friends after him.  
For, 2. These Lord-Danes, (with the vulgar Lurdanes,) killed their King, not only for the sake of his Inheritance, and his Nobles, etc. but also for the sake of the Church's Patrimony. For all their fine words and fair speeches, they served not the Lord Jesus, but their own belly 
a Rom. 16.17, 18. . The Presbyterians have much to answer for this: For tho' they knew 
* They could not choose but know it, (if Envy and Covetousness had not blinded their eyes) it being not only evident by Gods general rule, 1 Cor. 14.40. the perpetual Law of Order, which saith Aristole is ipsa ratio, reason itself: but also throughly proved (over and over) both by other Scriptures, and Antiquity.  that Episcopacy was the Primitive Government, yet they made the world believe that they could not endure the order and title of a Bishop. And why so? The reason is, because it was not suitable to their changing; they must have some hypocritical pretence or other, or else they could not have changed. Oliver Cromwell taught them an example, he (as you have heard) would not be called a King, no, by no means; yet he would be more than a King: So these; though they would not have the name of a Bishop, no, by no means; yet they would have been more than Bishops, if they could: for as soon as the King (their Protector) was once removed, they actually took possession of as much lands and live of theirs as they could. No Bishop, no King, was the wise saying of King James: and no King, no Bishop, hath been seen to be as true as that. But the torrent of their Covetousness did not stop here, it also wafted them over into the fairest Vineyards of the inferior Clergy; which (if they, the right owners, demonstrated themselves to be True Loyalists, men that feared the Lord and the King, by refusing to take their unreasonable, and abominable League and Covenant) they took into their possession, as readily and as jollily, as Ahab, when he took possession of the fair Vineyard of Naboth 
b 1 King. 21.19. .  
But 3. The licentiousness, Anarchy and confusion of these Changers is most perspicuous in the subversion of the Church's Discipline, and all God's Laws and Ordinances therein; for as disorder in the first Wheel of a Watch or Clock, makes confusion in all the rest: so Monarchy (Gods own Government) being once changed into Oligarchy and Tyranny, there quickly followed a change of all Gods other Laws and Ordinances in the whole sphere of Religion and Government: uno errore concesso, mille sequuntur. As when Cain had once killed Abel, the wickedness of the Old World began to flow in apace, like so many Waves one upon the neck of another 
c Gen. 6. : So these Blunderbuss Zamzummims 
d Deut. 2.20. , when they had once destroyed the Lords Anointed, grew desperate, over Shoes over Boots, (as they say) they did not care what they did; they became men of Gigantick-like wickedness, Rebels against Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against God; they turned themselves in the next place directly against the Lord himself, and his Church: they took as much delight to oppose God in the order and government of his Church, as Satan doth to fish in troubled Waters. Their new modelled Commonwealth must have a new fashioned Religion to uphold it.  
As, 1. They opposed God in his order, by changing the primitive Government of his Church by Episcopacy, into a new invented one of their own, called Presbytery: English Athenians all for novelties; they thought themselves such perfect workmen in God's Vineyard, that they scorned to be guided by God's general rule of decency and order 
e 1 Cor. 14.40. ; they made a Lesbian rule of their own, called a Directory, for the public worship of God, appointed (contrary to their knowledge 
* Marshal, (one of Cromwel's Journeymen Priests,) declared against all use of Common-Prayer by others, and yet married his own Daughter with the same Book, and a Ring, and gave for reason, that the Statute Establishing that Liturgy was not yet repealed, and he was loath to have his Daughter Whored, and turned back upon him for want of legal marriage. Hist. Independ. Complete. Part 1. p. 80.  and conscience) to be used instead of our Common-Prayer, in opposition to Gods command to glorify him with one mind, and one mouth 
f Rom. 15.6. . And (as our martyred Sovereign observeth in his ' ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ) they also set forth old Catechisms, and Confessions of Faith new dressed: importing as much (saith he) as if there had been no sound and clear doctrine of faith in this Church, before some four or five years' consultation had matured their thoughts touching their first principles of Religion. Moreover, as Jeroboam (answerable to his Idolatry,) made Priests of the lowest of the people, which were not of the sons of Levi 
g 1 Kings 12.31. : So these Changers from the fear of the Lord and the King, (answerable to their confusion,) silenced the true Clergy of God, and chose the very scum of the Nation to preach in their room; in opposition to the Lords Decree and Ordinance, that no man taketh this honour unto himself, but he that is called of God, as was Aaron 
h Heb. 5.4. . Yea, they hated God's Clergy so vehemently, that they contradicted them even in their very appearel; they preached in Cloaks, etc. in opposition to their orderly and Canonical vestments. And what should I say more? They slighted God's Ordinances so much, that they first caused the Banes of Marriage to be cried in the Marketplace, and then the parties to be married by Justices of the Peace, in private houses; in opposition to God's Ministers, at Church. O what must one day be the judgement of these harebrained wretches! That set no more by God's Ordinances; especially, that contemn the holy State of Marriage, so honourable in all 
i Heb. 13.4. , instituted by God himself in Paradise 
k Gen. 2.24. Mat. 19.5, 6. , the emblem of Christ and his Church 
l Eph. 5.32. Rev. 19.7. , yea, honoured by Christ, our Saviour with his first miracle 
m John 2.11. . Vzziah, for all he was a King, a person not only Civil, but Sacred too; yet came (we know) to a very fearful end, for invading the Priest's Office 
n 2 Chron. 26. . Judge ye then, what must be the end of inferior Magistrates.  
But this is not all, they did also most irreverently receive the Sacrament, sitting, in opposition to St. Paul's most reverend gesture of kneeling 
o Eph. 3.14. . Though even common reason teach them, that so great a duty, and sublime a mystery must in proportion have the humblest gesture: Especially, when as every man that expects to be exalted with Christ to glory, must bow the Knee at his very name; in Commemoration, that God for his wonderful humility upon the Cross, hath highly exalted him, and given him a name above every name 
p Phil. 2.8, 9, 10. . But alas! Their minds were so bend upon their malice and changing, that they had not the least regard to Scripture, or reason: Or if they had, it was only to Crucify them, as the Jews our Saviour, because they judged them to be against their profit; or at least to rack them, till they spoke the sense of their own vain and foolish imaginations.  
And therefore these Enthusiasts run on desperately, without any fear or wit in their changing; they proceed farther, and despise God next in his Church, his holy-house or Sanctuary; which, though it be a place commanded him to be separated, (as his day) from all common usages, and appropriated to him by a solemn dedication 
q Exod. 25.8. : yet they put no difference between it and their own common and profane dwellings, as we are commanded to do 
r 1 Cor. 11.22. . They changed their private houses into public meeting places, under a pretence of godliness, and turned the house of God into a place of merchandise, and a Den of Thiefs, with their carnal business: in opposition to God's Laws in the Old Testament 
s Dut. 12.4, 5. Levit. 19.20. , and in opposition too to Christ's Laws in the New 
t Mat. 21.13. John 2.16.17. ; who both by precept and example hath confirmed the relative holiness of the Temple under the Law, and the reverence due unto the same, to be in our Churches, to all succeeding Generations, now, and for ever, Mark 11.17. Is it not written, my house shall be called of all Nations the house of Prayer? but ye have made it a Den of Thiefs. Mark the words: Christ doth not say, my House (in the present tense) is called of all Nations the house of Prayer; for that could not be, because the Gentiles were not then converted: But behold! Is it not written, my House (in the future tense) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be called of all Nations the house of Prayer? not only of the Jews, but of the Gentiles too, when they are once converted, and established in the Faith: When the hedge of separation between Jew and Gentile is broken down, and God shall be worshipped in all places, or Nations, even now, and for ever, in all circumstances, and varieties of time and Nation, to the end of the World.  
Yet notwithstanding this, they would justify themselves in their profanation, most impudently and blasphemously affirming that the Church, or house of God hath no more holiness in it than a Barn or a Stable. And for confirmation, these blind Pharisees would therein also dishonour God in his holy Ordinances, both in prayer, and preaching. For, 1. though in the time of Divine service, they would seem to honour God by being uncovered in prayer; yet at other times they would despise it, and prefer preaching above it. And, 2. in Preaching they did no less contradict themselves, for though they did so much extol it above prayer, yet as soon as the Text was delivered, they would most irreverently put on their Hats, and be covered: as if Preaching or Prophesying were not God's Ordinance, as well as Prayer; because that Prayer is the principal 
* Though preaching may seem to be more principal than prayer, in regard that in preaching God speaks to man, and in prayer man to God; yet prayer is the princpal, in two respects: 1. In regard that in prayer man speaks to God by the mediation of God, Christ, God-man; whereas in preaching God speaks to man, only by man, like ourselves. 2. In regard of the frequency of the duty commauded: wherefore God's house is called the house of prayer, not of preaching. . I am sure St. Paul hath taught us to honour Christ our Head, by uncovering our heads in both, Prayer or Prophesying or Preaching 
u 1 Cor. 11.3, 4. . For the word for Prophesying in the Original doth signify either Prophesying or Preaching indifferently; Prophesying is but a miraculous Preaching, and Preaching an ordinary Prophesying: and no marvel, for God is especially present in all his Ordinances, in one as well as another; all are his, without exception. Be not deceived, God is not mocked 
w Gal. 6.7. : He will not be served by piecemeals, he will have all, or none 
x Mat. 23.23. 1 Thes. 5.23. ; he that honours God in one duty, and not in another, dishonoureth him in all 
y James 2.10. . Yet for all this, these proud Clowns did therein add profaneness to profaneness; they would not stick to dishonour even man himself, for the Lords sake: For while the Sermon was in delivering, they would be covered before their Betters, though in the very act their Betters themselves were uncovered: But as soon as the Sermon was ended, than they would put off their Hats, and do obeisance to their Superiors; as if man were to be respected more than God; or as if God (the jealousy of whose honour burneth like fire) was best served when he is the most dishonoured: Or else perhaps also for joy that the Sermon was ended, for many times they would departed, before the Blessing was pronounced.  
But from whence came this blind devotion of theirs, this prophanenessin the very abstract? You have heard it already, from infidelity: God is a Spirit invisible, and can only be seen by the eye of Faith 
z Heb. 11.1, 6. . Which eye these wanting, it is not to be admired, that they should neglect the honour of his infinite and adorable Majesty, which they could not see, but only Historically: Especially, being seduced therein, by the pernicious doctrine and examples of Old Olilivers Journeyman Priests; who captivated their judgements, teaching them by an implicit faith, jurare in verba magistri, to pin their opinions upon their sleeves.  
And as they taught these this, & other hellish lessons how to change from the fear of the Lord and the King: So they boasted 
* Hist. judepend. Complete. Part 2. p. 149. and p. 150.  that they had many Agents in France, who under colour of Merchandise, vented their Anti-Monarchical and Anarchical Tenets among the poor Peasants and Huguenots, which they also bragged, prospered well there, etc.  
O what must one day be the judgement of such profane men! the judgement of these blind guidesfor fanatacizing the blind multitude, must without all doubt be very much the greatest, as having not only their own sins to answer for, but the sins of their Auditors 
a Mat. 5.19. : yet their judgement shall be alike in this, they shall both fall into the Ditch 
b Mat. 15.14. : They both dishonoured the Lord here, both in his Sanctuary, and in his Ordinances; therefore neither of them both shall have the honour at last, to come within the true Sanctum Sanctorum, the seat of the blessed 
c 1 Sam. 2.30. .  
But I must remember, that my business is not to stand upon the confutation of the errors of these Changers: neither need I, they are so notoriously bad, that they confute themselves: but only to give you some instances of the sad effects of their changing, that ye may be as cautious for the future how ye meddle with these Changers, as the former: for you have seen how they first opposed the Lord in the King, and how they next opposed him, in almost all his other Laws and Ordinances; shuck the very foundation of our Church, and put all things therein out of frame. Yea, they banished and contemned even the Lords-Prayer itself; because (as our Martyred Sovereign saith in his divine meditations 
* ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ ) it is the warrant and Original pattern of all set Liturgies in the Christian Church. And what should I say more? They taught for doctrines the commandments of wicked men, besieging God (as it were) with affronts and indignities, merely out of spite to the True Loyalist and Conformist, because they had used those Divine Laws and Ordinances before out of love and fear to the Lord and the King.  
Now, that they might uphold this new Religion of theirs, (answerable to their new fashioned Commonwealth) from being cast down, by the great visibility of those evils which they committed in their changing, they covered them so artificially with a form of Godliness, that the rude multitude were so far from discovering them, that they believed all that they said to be Gospel: And accordingly, they were as obedient unto them, as that rabble of the Essens among the Jews were to Judas of Galilee 
d Acts 5.36, 37. , or rather as many others among them also were to the Old Scribes and Pharisees; for the truth is, these pretended Reformers, though in some things they do far exceed the Pharisees in hypocrisy, yet in many things (which occasion offers to speak of now more fully and together) they do resemble them so exactly, that you would think that the souls of the Pharisees were entered into their bodies, by a Pythagorean Transmigration. The Pharisees were the most strict and precise Sect of the Jews, they desired to be counted more holy than any, the only Saints upon earth, and did accordingly separate themselves from the rest of the Church, and from thence they were called Pharisees. Yet they were only outwardly so, their inward parts burnt altogether with deceit and hypocrisy; they were like unto whited Sepulchers, beautiful without, and within full of uncleanness 
e Mat. 23.27, 28. . They were great Zealots in Religion, yet they were blind, their zeal was without knowledge, it consisted chief in persecuting Christ and his Church 
f Phil. 3.6. : They were great pretenders to righteousness, the only Puritans of that age. They were men of a sad Countenance, they would fast often, and show great Austerity. And sometimes too they would seem very charitable, and give much Alms to the Poor: but their evil ends robbed their holy actions of their reward: for they did not do them for conscience sake, that they might glorify God, and lay up for themselves Treasures in heaven; but only in policy, for their covetousness, and vain glory's sake; that they might have the better excuse at other times to lay up for themselves the more Treasures upon Earth, and get the greater applause in being seen of men, Mat. 6. They were also great Enthusiasts; like Cromwell, 
* When Cromwell (contrary to his vows and protestations made to the King) kept him close prisoner in Carisbrook Castle; he affirmed the spirit would not let him keep his word. When contrary to the public faith, they murdered him; they pretended, they could not resist the motions of the spirit. Sua cuique Deus sit dira libido. This Hobgoblin serves all turns, etc. Hist. Independ Complete. Part 3. p. 23.  and the five lights 
† Hist. Independ. Part 2. p. 152, 153.  of Walton, they pretended (especially such of that Sect as were Scribes) to have great skill in the Scriptures, and new revelations of the Spirit. And like 
* Sunday after Easter-day, six Preachers militant at White-Hall tried the patience of their hearers, one calling up another successively; at last the Spirit of the Lord called up Oliver Cromwell, who standing a good while with lifted up eyes, as it were in a Trance, and his neck a little inclining to one side, as if he had expected Mahomet's Dove to descend and murmur in his Ear; and sending forth abundantly the groans of the Spirit, spent an hour in prayer, and an hour and an half in a Sermon. In his prayer he desired God to take off from him the Government of this mighty people of England, as being too heavy for his Shoulders to bear: An audacious, ambitious, and hypocritical imitation of Moses. It is now reported of him, that he pretendeth to inspirations; and that when any Great or Weighty matter is propounded, he usually retireth for a quarter or half an hour, and then returneth and delivereth out the Oracles of the spirit: surely the spirit of John Leyden will be doubled upon this man. Hist. Independ. Complete. Part 2. p. 153, 154.  Cromwell too they were much for preaching, but they said and did not; they would not undergo any burden of self-denial, themselves, but they made them to hang very weighty and grievous to be born, on the shoulders of their Auditors, Mat. 23. Moreover, they lenghtened out their prayers with vain repetitions, thinking to be heard for their much babbling: And made long prayers too, both out of vain glory, to be seen of men; and for a colour, to hid their oppression, in devouring the Houses or Estates even of the Fatherless and Widow. For prevention of which our Saviour teaches his Disciples and us how to pray, in a short pithy and set form of Prayer, Mat. 6. and Luke 11. Besides, they were superstitiously zealous in keeping the Sabbath, and often quarrelled with our Saviour for breaking it, though it were only in works of mercy and necessity: And yet they were as great prophaners of the Temple, they made God's house a house of Merchandise, and a Den of Thiefs; for which they were as sharply reproved by our Saviour, in that they would offer to mock God in his Law, which joineth them together, commanding us to reverence his Sanctuary, as well as to keep his Sabbaths 
g Levit. 19.30. . And they made a conscience too of smaller matters, as of Ceremonies; but omitted the weightier matters of the Law, as judgement, mercy, etc. And what should I add more? they were also Proud, and Censorious, great justifiers of themselves, and condemners of all others 
h Luke 18.10.   
With these, and such like specious and hypocritical shows of holiness, they so blinded the rude multitude, that their word was to them of as great authority, as Aristotle's ipse dixit among his Scholars: and therefore when the Officers were sent to attach Christ, though they were convinced by his invincible say that they ought to become Christians, yet they durst not follow him without the approbation of the Pharisees; for that was the rule given to restrain them, have any of the Pharisees believed on him 
i John 7.48. ? And no marvel, for Satan himself when he would bewitch, puts on samuel's Mantle 
k 1 Sam. 28.14. ; he is transformed into an Angel of light, when he would deceive the simple: Therefore it is no great thing if his Ministers also be transformed as the Ministers of Righteousness, whose end shall be according to their works, 2 Cor. 11.14, 15.  
But First, before God made their end answerable to their own works, he used them as a Rod to scourge us for ours: We were a sinful Nation, a people laden, and hardened with iniquity; God did strive to win us by all means and mercies, no less than he did with the Old Word 
l 2 Pet. 2.5. , but nothing would serve the turn, therefore being weary (as it were, with striving 
m Gen. 6. ,) he that can bring the greatest good out of the greatest evil, seeing that our sins were now fully ripe, finished, and come to an height by an horrid Regicide and Rebellion, made use of these Changers to execute his wrath and Vengeance upon us; that so (as our martyred Sovereign saith most piously, and judiciously in his Divine Meditations 
* ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ ) he might reap that glory in our calamity, which we rob him of in our prosperity. 1. By suffering them to martyr our King, (as the good King Josiah was taken away by a violent death, for the sins of Judah 
n Lam. 4.20. (in the vulgar Latin it is captus est in pec catis nostris) compared with 2 Chron. 35.25. : that so his servant and Vicegerent being removed, (who like Moses stood in the Gap between the sins of his people and Gods judgements) he might the more freely power out the vials of his wrath upon us: Therefore we find that the want of a King, (especially such a King as ours) is threatened by God as a grievous calamity, and inflicted for the punishment of a people's wickedness. Now they shall say, we have no King, because we feared not the Lord; what then shall a King do to us 
o Hos. 10.3. 1 Sam. 12.25. ? The remotion of our King was but the beginning of our sorrows; for, 2. Behold! then the Lord, the Lord of Hosts did also take away from three flourishing Kingdoms the stay and the staff, the whole stay of Bread, and the whole stay of Water; all our Lands and live; our Mighty Men, and our Men of War, our Judges, our Clergy, our Prudent and our ancient; our honourable men, our Counsellors, our cunning Artificers, and our eloquent Orators. And then also he gave Children to be our Princes, and Babes to rule over us. And then too he suffered us to be oppressed, every one by his Neighbour; and our childish Rulers to behave themselves proudly against the Ancient, and the Base against the Honourable 
p Isa. 3. . And what should I say more? Our Mount Zion was also then desolate, and Foxes walked upon it. And finally, all our joy too was then turned into mourning; so that then well might be renewed that lamentation which the Church made for Josiah, the Crown is fallen from our Head: Woe unto us that we have sinned! Lam. 5.15, 16, 18.  
But now Secondly, God having (for twelve years together, suffered them (as our Martyred Sovereign prophetically speaketh in his Divine Meditations 
* ΕΙΚΩΝ ΒΑΣ ΙΛΙΚΗ. ) to be deluded with the prosperity of their wickedness, made their end according to their own works indeed; for (blessed be his mercy) having (for so long time) used them, as a rod of correction to humble us for our sins, in the School of his severe judgements, 
Psa. 89.32. Prov. 22.15.  that we might be sure to learn Righteousness 
q Isa. 26.29. ; out of indignation to see his Laws so trampled upon and despised, he strait throws the rod into the fire, and in despite of all their malice, post varios casus, post tot discrimina rerum, stretches forth his hand of Providence upon our now most Gracious Sovereign Lord King Charles the Second, (the same hand, which before had preserved him in all his various troubles and misfortunes) and brings him in again, (and that in peace, both as a manifesto of his own good pleasure, and of his Vicegerents being a Prince of Peace) and restores him to his own inheritance, his father's Crown, Throne and Sceptre: That he might execute his wrath upon these rebellious Changers; restore us to our ancient Laws, and Liberties; and set all things to rights again, both in Church and State.  
All which (thanks be to God) by his good Government he hath accordingly done. And in order to the latter, (which was the principal end of his Restauration) he hath most justly punished some of the chief offenders with Death, for example to the rest, whom he did not utterly destroy; but in obedience to his Lord's commandment 
r Prov. 20.26. , most wisely scatter up and down the Nation, for a greater Curse 
s Mat. 15.14. Hos. 4.17. : as Cain for murdering his brother Abel, became a Fugitive and a Vagabond in the Earth; and driven from the face or presence of God, or (
† Buxtorf. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the Original words for Vagabond and Fugitive do signify) accurfed, or Excommunicated from the society of his Church 
t Gen. 4.12, 14. . Or as the Jews (who were Typified therein) for Crucifying Christ, the Lord of Glory, are to this day accursed and scattered abroad (as so many Vagabonds) over the face of the Earth 
u Mat. 27.25. James. 1.1. : so these rebellious Changers, and fanatics, e for murdering his Vicegerent, King Charles the First, our glorious Lord, are Accursed and Excommunicated from the society of God's people, or his Church; and justly dispersed into several parts of the Nation, according to their various Factions, Sects and Schisms.  
And, 2. As they are thus scattered up and down the Nation, for a Curse and a Judgement unto themselves: so they are suffered to dwell amongst us, no less for a blessing unto us. 1. To set us off, and make us shine the brighter, as the Foil doth the Diamond; for the manifestation of the True Loyalist and Conformist; there must be heresies among you, (saith the Apostle) that they which are approved may be made manifest among you 
w 1 Cor. 11.19. . 2. To try and prove us, as the Canaanites were left with Israel in the Land of Promise, to be Pricks in their Eyes, and Thorns in their Sides, to make them stick the closer unto God 
x Numb. 33.55. Josh. 23.13. Judg. 2.3. . Finally, to make us savour our peace with perpetual delight and complacency; that as the peace which we now enjoy, was at first ingratiated 
* Desiderata diù magis place●t.  unto us by a long desire: so it may still continue in the same perfection, by having such examples among us, to remind us of our former bondage and tribulation.  
Well then, since we have such a perfect peace, and order in all things both in Church and State, that I may say (with a safe conscience) that our condition (as far as I can possibly under stand;) is more happy than any Nations under the Sun; let us be wise, and keep ourselves well, while we are well, (if we know when we are well) in the fear of the Lord and the King: and no more disturb our own quiet, by meddling with them that are given to change.  
In which words we must observe this difference, that it is one thing to change, and another thing to be given to change: the first denotes only a single act, and if it proceed no farther, it is most commonly a remarkable sign of a mutation from the worse to the better; our Lord himself, (who changes not 
y Mal. 3.6. ) did thus change the Law into the Gospel, legal Types and shadows into good things to come 
z Heb. 10.1. . And with the Law, he also changed the customs which Moses delivered, into the customs of the Gentiles 
a 2. Cor. 17. Rev. 21.5. : as for example, he not only changed the Judaical custom of falling down to worship, into ours of bowing, but (to show the sublimity of the Gospel above the Law, the earthliness of the one, and the heavenliness of the other 
b Gal. 4.9. Col. 2.14. : He also changed their custom of discalceation or putting off the Shoes, or Sandals in token of reverence when they went to the house of God 
c Ec lesiastes 5.1. Exod. 3.5. Acts 7.33. , into ours of putting off the Hat, or uncovering the head, in token of honour to Christ, our Head 
d 1 Cor. 11.3, 4. .  
For these words (which are too often mistaken by the weak) do clearly express Christ's will in this change, though St. Paul did then only begin to effect it; (as all Reformations are wrought by degrees) for there was no such custom as this, of uncovering the head, established as yet among the Corinthians, nor in any of the Churches of God 
e Ver. 16. : the only custom then extant, to pay reverence by, to God in his Sanctuary and Ordinances, was that of discalceation among the Jews; from whom the Corinthians (they being then in St. Paul's absence frequently among them, to supplant the new founded truth,) had without all doubt learned this custom to put off their Shoes, whilst their heads at the same time were covered in their holy Assemblies. Wherefore St. Paul (to make way for a thorough Reformation) as before he had commended them for keeping Christ's Ordinances, as he delivered them 
f Ver. 2. : so now having reproved them for dishonouring of Christ their Head, in being covered, etc. in their holy Assemblies, lest he should mar all again by his severity, doth endeavour to remove from them all matter of contention, by leaving them to their own choice of these customs, Whether they would give God reverence by the custom of uncovering the head, which was to take place; or whether by the custom of discalceation, or putting off the Shoes, which as yet was not laid aside, he left them to their own freedom: he had rather indeed that they would have accepted of the former, yet as the case now stood, he did not much matter whether, so long as God as yet had his due honour in either. And for the same reason too he took Timothy and Circumcised him, because of the Jews 
g Acts 16.3. . And so also, though he was free from all men, yet (the Church being but yet in its Infancy) he became servant to all, both Jew and Gentile, that he might gain the more unto Christ 
h 1 Cor. 9.19. to ver. 24. . But now the Church is settled, and grown to a perfect man, we must stand fast in the liberty wherewith Christ hath made us free, and not be entangled again with the yoke of Bondage: We must no more use the Judaical custom of discalceation, and cover our heads in God's house and Ordinances, nor any more be Circumcised; if we do, behold, (as the same Apostle hath also taught us) Christ shall profit us nothing 
i Gal, 5.1, 2. : For so we shall be debtors to the whole Law 
k Vers. 3. , and consequently concluded under its Curse, eternal wrath 
l Gal. 3.10. . This change therefore was good, superlatively good to those that have interest therein 
m 2 Cor. 3.6. : God is to be ever blessed, in that the Priesthood being changed, there was made of necessity a change also of the Law, Heb. 7.12.  
And, 2. Time was too when we changed the Romish Religion into ours, according to the Primitive rule of Reformation 
n Mat. 19.8. , because they had first changed it from the unerring rule of God's word: Therefore there was a necessity of this change also; lest otherwise by not coming out of her, we partake of her sins, and receive of her Plagues, Rev. 18.4.  
But the second, to be given to change, is always a true sign of a mutation from the better to the worse: Neither doth it at any time denote a single act only, but always an evil habit or disposition of mind: it is a product of the natural man, which is always greedy of novelties. And such were our Changers: they were taken with novelties (as our martyred Sovereign 
* ΕΙΚΩΝ Β ΑΣΙΛΙΚΗ.  again most wittily observeth) like Children with babies, very much, but not very long: they were possessed with the evil spirit of Fanaticism, and therefore must needs be restless in their condition: as a man distempered with a Fever, is always desirous to change his place, though it be never so soft and easy, till by his tumbling and tossing, he hath made it hard indeed: So fanatics are never satisfied with their condition, let the times be never so good, till they have made them as bad as may be, with their changing: We have lately seen that they did as much injury both in Church and State by their frantic zeal and curiosity, as an Ape in a Glass shop, move and remove till they had marred all. And how often too, since our last blessed Reformation, have our old fanatics or their spawn troubled Authority to suppress their Conventicles, from rising and seeking a change.  
Most wisely therefore hath Solomon given us this seasonable Caution to meddle not with them that are given to change, viz. not only, (though chief) to meddle not, or have any hand at all with them in their changing, but also (to that end) to have as little society 
* Evil communication (you know) corrupteth good manners; have a care therefore of making any your familiar friend, but them that truly fear the Lord and the King.  with them otherwise as in prudence we can, unless it be to reprove them; lest by their good words and fair speeches they at length deceive us, as they themselves are deceived 
o Rom. 16.18. 2 Tim. 3.13. : turn our hearts from fearing the Lord and the King: decoy us into their Faction, under the pretence of a godly party; and so make our folly (in stirring up strife and contention) as manifest to the world, as their own. Whence Solomon also telleth us, that it is an honour for a man to cease from strife: But every fool will be meddling 
p Pro. 20.3. . The effect for the cause; It is an honour for a man to cease from such Changers and changing, because that cannot be without strife and contention; with whom to meddle is therefore a great argument of folly, as it is in them to be given to change 
q Prov. 10.23. . They are such Sots as well as sinners, that Changelings themselves (whom the world counts fools in the deepest grain) do seem to take their name from them. I know some will tell you that Changelings are so called, from children being changed by Fairies in the time of Popery; but that at the best is but a vulgar error, or an Old Wife's story: It is more likely that Changelings, (to demonstrate the greatness of their folly and childishness) do borrow their name from these Changers, that are given to change; because they resemble them so much in natural folly and childishness. And accordingly the Apostle compares those that meddle with them (which is in effect the same, as to be given to change) to Children, tossed to and fro, and carried about with every wind of Doctrine by the slight of men, and cunning craftiness, whereby they lie in wait to deceive 
r Eph. 4.14.  And semblably too, St. James (to show their weakness and great want of wisdom) compares them to Water, (than which there is nothing less apt to keep its bounds) he that wavereth (saith he) is like a wave of the Sea, driven with the wind and tossed 
s James 1.6. , yea a double-minded man (saith he) is unstable in all his ways 
t Vers. 8. .  
Sith then, a man cannot meddle with these Changers, without betraying much weakness, folly, and childishness, ye a madness in stirring up the fire of contention about his ears, till his own peace and honour be consumed in the flame; we ought in prudence to be so much the more wary how we meddle with them any more, especially, when as they lie in wait to beguile unstable souls, (as the Serpent beguiled Eve through his subtlety 
u 2 Cor. 11.3. ) that they make them as cursed children as themselves 
w 2 Pet. 2.14. . Ye cannot be too wary of them; they will compass Sea and Land to make one Proselyte, and when he is made, they make him (if it were possible) twofold more the child of Hell than themselves 
x Mat. 23.15. . Yea, they will use all means both fair and foul to win you to their party: sometimes they will speak great swelling words of vanity 
y 2 Pet. 2.18. ; and sometimes again they will flatter you with their deceitful tongue 
z Psal. 52.4. . But believe them not, for it is but to devour you, and make your end as woeful as their own 
a Prov. 26.25, 28. : They will promise you as great honour and preferment as Balack did Balaam 
b Numb. 22.37. , if you will but join with them in defying, and working mischief against the True Loyalist; but yet (I say) believe them not, for it is but to Curse you with as much shame and confusion, as they are blessed with true praise that fear the Lord and the King. And finally, if nothing will serve the turn, they have one pretence still in reserve, which they think will never fail them, (their greatest Decoy to Rebellion) they will tell you, (with much confidence and boasting) that they are Custodes Libertatis Angliae, Keepers of the Liberty of England: and if you will be sure to meddle, or have a hand with them in their changing, you shall not fail to be made partakers thereof, and have as much liberty as you can possibly wish or desire. Whenas behold, O ye fanatics! even some of you yourselves have seen by woeful experience, that it is but the easilier to overcome you, and bring you under the greater slavery and bondage.  
Ye therefore beloved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Saith Hesiod in his Book Opera & Dies) even a Fool will bewise, when by his suffering he hath felt his folly. What fools then must they needs be, whom experience itself cannot teach wisdom?  seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness 
c 2 Pet. 3.17. : This caution of the Wiseman's, to meddle not with them that are given to change, is a duty (you see) of no small concern, when as Gods will is to have it fastened in our memories with so many a precept. We must therefore follow what the Wiseman again adviseth us unto, meddle not with him that flattereth or enticeth with his lips 
d Prov. 20.19. . And the Apostles Counsel is no less to be observed: He doth pour out his very bowels in this respect, Now I beseech you brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them 
e Rom. 16.17 . 'Tis true, Changes, Divisions and Offences must needs come; God (that changeth not) sometimes changeth the times and the seasons: he sometimes removeth Kings, and sometimes setteth up Kings 
f Dan. 2.21. Ecclesiastes 3. . To what end? for the punishment of a sinful Nation; for the trial and probation of the True Loyalist; and for the manifestation of his own supreme power and authority: yet ye must have a special care that ye be not any Authors of or in them, for there is a woe pronounced (by our Saviour) unto him through whom they come 
g Mat. 18.7. Luke 17.1. .  
O therefore stand to your Principles, be ye steadfast in the faith: let the times change as they will; yet be sure to have no hand in them: But know the right way of your Salvation, and be unmovable therein, as constant as a Die, which ever falls upon a firm basis. Gad no more about to change your ways, lest God bring you again into Egypt, and change your glory into shame 
h Jer. 2.26. . Let not the Papists beguile you of your reward, in their voluntary humility, and worshipping of Angels 
i Col. 2.18. , nor the fanatics, with their Satanical and Parisaical delusions: But in as much as they have only a form of godliness, and deny the power thereof both in their lives and doctrine, from such turn away. And in all your passage through the Waves of this troublesome World, swim ye directly between them both, right down the Silver Stream of Orthodoxness and True Loyalty; that ye may not split your felves upon any of those two dangerous Rocks, the Scylla of Popery, and the Charybdis of Fanaticism; but arrive safely at last into the haven of everlasting peace.  
And, O that the Papists, and fanatics themselves too, would but consider in this their day, the things that belong unto their peace, (before they be hid from their eyes 
k Luk. 19.42. ;) then certainly they could never so much as desire a change any more: for when had we the purity of Religion more entire? when was the Nation better settled? and the Church more primitively governed? when had we more liberty and property? and when did we sit under our Vines and Figg trees more peaceably? O fortunatos nimium bona si sua nôssent Anglicolas! Thou art so fortunate, O England, if thou wouldst but know it, that many are surfeited even with their own happiness: the Papists envy at thy prosperity, and the fanatics are so glutted with thy temporal blessings, that like Jesurun they begin to kick, and forsake the Lord and the King 
l Deut. 32.15. . God hath so loaded them with his benefits 
m Psa. 68.19. , that they are restless like sick folks, and desire nothing more than a change, that they may return into Egypt, to lighten them again 
n Numb. 14.4. .  
But O ye foolish people, and unwise! What, do ye thus requite the Lord 
o Deut. 32.6. ? know ye not, that the sin of ingratitude doth so eminently comprehend all wickedness, that it is able to change your Blessings into Curses 
p Deut. 28. ; your Peace into War; your plenty into penury; and your fruitful lands into barrenness 
q Ps. 107.34. ?  
O therefore (I say again) consider in time, before your change comes 
r Job 14.14. , in this your day, the season of God's love and mercy 
s Ezek. 16.8. , the things that belong unto your eterneal peace: Be ye hearty sorry for all the changes that ye have made, or have intended, either in Monarchy, Gods own Government, or in any of his other Laws and Ordinances: and let your minds be changed so, as that you can resolve with duty, never to seek a change any more; but for the future be united to the body of True Loyalists and Conformists, that we may all as Brethren dwell together in unity, and with one heart and one mind demonstrate true gratitude and wisdom, by giving to God due thanks and praise for all his goodness and wonderful works that he hath done for this stiff necked and undeserving Kingdom; for so ye will be a means, not only to continue his loving kindness still unto us, but also to procure your own eternal happiness and Salvation.  
But however though some of them, (God forbidden all) whether Papists or fanatics or both, should be so hardened in their sins, that (notwithstanding all means and mercies) they will be as far from Conversion and Reformation, as the Ethiopian is from changing his skin 
t Jer. 13.23. : yet we that are already established in the present truth, let us by no means forget to render unto the Lord due thanks and praise for all his favours and benefits 
u Psal. 103.2. . Especially for his late reminding us of our duty, and ingratiating our peace unto us by little interruptions: Be sure, let us not cease to pray for the peace of Jerusalem 
w Psa. 122.6. , the peace of the whole Kingdom, both Church and State; humbly imploring his Divine Majesty, that he will always come upon these waters of strife, and command the Waves and the Winds thereof to be hush and still; that we may still have as great a calm, as there was when Christ entered into the Ship of St. Peter 
x Mark 6. . And finally, for our more assured enjoyment of our Halcyon days, and peaceable seasons, let us be unchangeably resolved, to meddle not with them that are given to change; but express by holy lives and Loyal actions, that our intent is always to fear the Lord and the King.  
Vivat Rex.  
God save the King.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.